miNCETON. N. J. A
TH-Ji
WORKS
JOHN OWEN, D.
VICErCHAMCELLOR OF OXFORD, AND
DEAN OF CHRIST CHURCH, DURING THE COMMONWEALTH;
NOW FIRST COLLECTED.
EDITED
BY THOMAS RUSSELL, M.A.
VOL. VIII.
CONTAINING
VlNDlCIiE EVANGELIC^ : OR, THE MYSTERY OF THE GOSPEL
VINDICATED.
LONDON :
PRINTED BY J. F. DOVE, ST. JOHN'S SQUARE;
FOR RICHARD BAYNES, 28, PATERNOSTER ROW:
And sold by J. Parker, Oxford ; Deighton and Sons, Cambridge ; D. Brown,
Waugb and Innes, and H. S. Baynes and Co,, Edinburgh ; Chalmers and
Collins, and M. Ogle, Glasgow; M. Keenc, and R. M. Tims, Dublin.
1823.
CONTENTS
THE EIGHTH VOLUME.
VINDICIffi EVANGELIC^: OR, THE MySTERY OF THE GOSPEL VINDICATED,
AND SOCINIANISM EXAMINED.
Page
The Epistle Dedicatory • 4
The Preface to the Reader - 15
Mr. Biddle's Preface to his Catechism 83
Mr. Biddle's Preface briefly examined 89
CHAP. I.
Mr. B.'s first chapter examined. Of the Scriptures 131
CHAP. II.
Of the nature of God 132
CHAP. III.
Of the shape and bodily visible figure of God 148
CHAP. IV.
Of the attribution of passions, and aflfections, anger, fear, repentance unto God:
in what sense it is done in the Scripture • • • 159
CHAP. V.
Of God's prescience or foreknowledge • 168
CHAP. VI.
Of the creation and condition of man, before and after the fall 199
CHAP. VII.
Of the person of Jesus Christ, and on what account he is the Son of God • • • • 236
CHAP. VIII.
An entrance into the examination of the Racovian catechism, in the business
of the Deity of Christ ; their arguments against it answered : and testimo-
nies of the eternity of Christ vindicated = 281
ir CONTENTS.
CHAP. IX.
Page
The pre-eternity of Christ farther evinced. Sundry texts of Scripture vindi- 320
cated »
CHAP. X.
Of the names of God given unto Christ 336
CHAP. XI.
Of the work of Creation assigned to Jesus Christ, &c. The confirmation of his
eternal Deity from thence 356
CHAP. XII.
All-ruling and disposing Providence assigned unto Christ, and his eternal God-
head thence farther confirmed, with other testimonies thereof 373
CHAP. XIII.
Of the incarnation of Christ, and his pre-existence thereunto 379
CHAP. XIV.
Sundry other testuDonieB, given to the Deity of Christ, vindicated 406
CHAP. XV.
Of the Holy Ghost, his Deity, graces, and operations 442
CHAP. XVI.
Of salvation by Christ 457
CHAP. XVII.
Of the mediation of Christ 459
CHAP. XVIII.
Of Christ's prophetical office • . • • • " 461
CHAP. XIX.
Of the kingly office of Jesus Christ, and of the worship that is ascribed and due
to him ^ 490
VINDICIiE EVANGELICiE .
OR, THE
MYSTERY OF THE GOSPEL VINDICATED,
AND
SOCINIANISM EXAMINED,
CONSIDERATION AND CONFUTATION OF A CATECHISM, CALLED
A SCRIPTURE CATECHISM, WRITTEN BY J. BIDDLE. M. A.
AND THE
CATECHISM OF VALENTIUS SMALCIUS, COMMONLY CALLED THE
RACOVIAN CATECHISM:
THE VINDICATION OF THE TESTIMONIES OF SCRIPTURE, CONCERNING
THE DEITY AND SATISFACTION OF JESUS CHRIST, FROM THE
PERVERSE EXPOSITIONS AND INTERPRETATIONS
OF THEM, BY HUGO GROTIUS, IN HIS
ANNOTATIONS ON THE BIBLE:
ALSO
AN APPENDIX, IN VINDICATION OF SOME THINGS FORMERLY
WRITTEN ABOUT THE DEATH OF CHRIST, AND THE
FRUITS THEREOF, FROM THE ANIMADVERSIONS
OF MR. R. E.
MdSe EjUoi TW Tcivra. XlyovTi a-rtyZq TTia-TEua'tjf, lav tav asro^d^iv tZv KarayylXKofiivw
am SBioovixh Xa|3_ij ypa<()i». — Cjril. Hieros. Catech. 4.
VOL. VIIl.
TO THE
RIGHT HONOURABLE
THE
COUNCIL OF STATE;
TO
HIS HIGHNESS,
THE ENSUING
VINDICATION
OF THE
GLORY AND DOCTRINE OF THE GREAT GOD,
AND OUR SAVIOUR JESUS CHRIST,
WRITTEN UPON THEIR COMMAND,
IS HUMBLY DEDICATED,
BT
y
ITS UNWORTHY AUTHOR,
J. o.
TO TfiE niciiT wonsiiirruL
HIS REVEREND, LEARNED, AND WORTHY FRIENDS AND BRETHREN,
THE HEADS AND GOVERNORS OF THE
COLLEGES AND HALLS,
ALL OTHER STUDENTS IN DIVINITY, OR OF THE TRUTH WHICH IS
AFTER GODLINESS,
IN THE
FAMOUS UNIVERSITY OF OXFORD.
Of this second address unto you in this kind, where-
unto I am encouraged by your fair and candid re-
ception of my former, I desire you would be pleased
to take the ensuing account. It is now, as I re-
member, about a year ago, since one Mr. Biddle
(formerly a master of arts of this university, by
which title he still owns himself) published two little
catechisms, as he calls them ; wherein, under sundry
specious pleas and pretences (which you will find
discussed in the ensuing treatise), he endeavours to
insinuate subtilelyinto the minds of unstable and un-
learned men, the whole substance of the Socinian
religion. The man is a person, whom, to my know-
ledge, I never saw ; nor have been at all curious to
inquire after the place of his habitation, or course of
his life. His opposition some years since to the
Deity of the Holy Ghost, and now to that of the Fa-
ther and Son also, is all that he is known to me by.
It is not with his person that I have any contest ; he
stands or falls to his own master. His arguments
against the Deity of the Holy Ghost, were some-
while since answered by Cloppenburgh, then profes-
sor of divinity at Franeker, in Friesland, since at rest
in the Lord ; and, as I have heard, by one in Eng-
lish. His catechisms also are gone over the seas,
THE EPISTLE DEDICATORY. V
whereof farther mention must afterward be made.
At their first publishing, complaint being given in
by some worthy persons to the honourable counsel
against them, as abusive to the majesty and autho-
rity of the word of God, and destructive to many
important truths of the gospel (which was done
without any knowledge of mine), they were pleased
to send forme, and to require of me the performance
of that work, which is here presented unto you. Be-
ing surprised with their request, I laboured to ex-
cuse myself to the utmost, on the account of my
many employments in the university and elsewhere,
with other reasons of the like nature, which to my
thoughts did then occur. Not prevailing with them,
they persisting in their command, I looked on it as
a call from God to plead for his violated truth, which
by his assistance, and according as I had opportu-
nity, I was in general alway resolved to do. Having,
indeed, but newly taken off my hand from the plough
of a peculiar controversy, about the perseverance of
the saints, in the following whereof I was somewhat
tired, the entrance into the work was irksome and
burdensome unto me ; after some progress made,
finding, the searching into, and discussing of the
important truths opposed, of very good use to my-
self, I have been carried through the whole (accord-
ing as I could break off my daily pressing occasions
to attend unto it) with much cheerfulness and alac-
rity of mind. And this was the reason, why, find-
ing Mr. B. came short of giving a fair occasion to
the full vindication of many heads of religion by him
oppugned, I have called in to his assistance and so-
ciety one of his great masters, namely, Valentinus
Smalcius, and his catechism (commonly called the
Racovian), with the expositions of the places of
Scripture contended about by the learned Grotius,
vi THE EPISTLE DEDICATORY.
as also on several occasions, the arguments and an-
swers of most of the chief propiigners of Mr. B/s
religion. Now, besides your interest in the truths
pleaded for, there are other considerations also, in-
ducing me to a persuasion, that this endeavour of
mine will not be unacceptable unto you. Mr. B.'s
catechism, I said, being carried over and dispersed in
sundry places of the united provinces, the professors
of their academies (who have all generally learned the
Enolish tono-ue, to enable them for the understand-
ino- of the treatises of divinity in all kinds written
therein, which they begin to make use of to the
purpose) cry out against them, and professedly un-
dertake the refutation thereof. Now certainly it
cannot be for our advantage in point of repute
amongst them, that they (who are yet glad of the
occasion) should be enforced to undertake the con-
futation of a book, written by one who stiles him-
self a master of arts of this university (which they
also take notice of), wherein they are so little con-
cerned ; the poison of it being shut up from their
people, under the safe custody of an unknown ton-
gue. "Nicolaus Arnoldus, the professor of di\inity
a Prodiit hoc anno in Anglia, Authore Jolianne Bidello, Artiuni Magistro, pneu-
matoniacho, duplex Catechesis Scriptiiraiia, Anglico idioiuate typis evulgata, qua
sub nomine rcligionis Cliristianai piiiuni putiun Socinianisinuni, orbi Christiano ob-
trudere satagit. Quanquani anteju non videatur vclle Sociiiianus haberi ; attanien
cuius sit ingenii, sub fiiiem libelii prodit, cum conunendat libi'um cui titulus, Tlie
life of that incomparable man, Faustus Suciiuis Sencnsis, phrasin Scriptura; ad dog-
mata mere Sociniana iiadetorsit, ut nemo ante euni ha-resiii islam tani fraudulenter
inslillarit; larvam illi dctraherc post dies caniculares, cura Deo est animus. Nicol.
Arnold. Frx(. ad Lector.
Necessarium est hoc tristi tempore, quo Sociniana pestis, quani baud iraraerito
dixeris omnis impiclatis axpoTroXiv, videtur nunc in vicina Anglia sedem sibi metro-
politanam fixisse, nisi quod isthic facile admittat et bella cruenta, et judicia capi-
talia severissima, sub quorum umbone crcvit. Nam inter varias Invreses, quibus
fffilix ilia quondam insula et orthodoxia: tenacissiina liodie conspurcatur, tantum
cniinet Socinianisnuis, quautum ' lenta solent inter vibuina Cuprcssi ;' nee euim ani-
plius ibi horrcndasua mjsteria niussitat in ang\ilis, sed sub dio explicat onmia "ex-
ilia suK iniquitatis : non locjuor incomperta, bencvole lector. Modo enim ex An-
glia allatus est Anglica lingua conscriptus catecliismus duplex, major et minor,
Londini publice excusus, hoc Anno 16.^4 apud Jac. CoterelI.et Ricli. Moone, &c.
Aulliorc.Iohanne Bidello Magistro Artium Oxonicnsi, iScc. Sam. Mares. Il}d. Sotin.
Refut. Tom. 2. Prajfat. ad Led.
THE EPISTLE DEDICATORY. Vn
at Franeker, gives an account of this book, as the
most subtle insinuation of the Socinian religion, that
ever was attempted, and promises a confutation of it.
Maresius, professor atGroning, a man well known
by his works published, goes farther ; and on the
account of these catechisms, charges the whole na-
tion, and the governors of it, with Socinianism; and,
according to the manner of the man, raises a fear-
ful outcry, affirming, that that heresy hath fixed its
metropoliticalseat here in England, and is here openly
professed, is the head sect in the nation, displaying
openly the banners of its iniquity; all which he con-
firms by instancing in this book of a master of arts
of the university of Oxford. Of his rashness in cen-
suring, his extreme ignorance of the state of affairs
here amongst us, which yet he undertakes to relate,
judge, and condemn, I have given him an account in
a private letter to himself.
Certainly, though we deserved to have these re-
proaches cast upon us, yet of all men in the world,
those who live under the protection, and upon the
allowance of the United Provinces, are most unmeet
to manage them ; their incompetency in sundry re-
spects for this service is known to all. However, it
cannot be denied, but that even on this account
(that it may appear, that we are as free from the
guilt of the calumnious insinuations of Maresius, so
in no need of the assistance of Arnoldus, for the con-
futation of any one arising among ourselves, speak-
ing perverse things to draw disciples after him), an
answer from some in this place unto those cate-
chisms, was sufficiently necessary. That it is by
providence fallen upon the hand of one, more unmeet
than many others in this place, for the performance
of this work and duty, I doubt not but you will be
contented withal ; and am bold to hope that neither
Vlll THE EPISTLE DEDICATORY.
the truth, nor your own esteem, will too much suf-
fer, by my engagement herein. Yea, give me leave
to speak it, I have assumed the confidence, to aim
at the handling of the whole body of the Socinian
religion, in such a way and manner, ' as that those
who are most knowing and exercised in these con-
troversies, may find that which they will not alto-
gether despise, and younger students that whereby
they may profit. To this end I have added the Ra-
covian catechism, as I said before, to Mr. B.'s ;
which, as I was urged to do by many worthy per-
sons in this university, so I was no way discouraged
in the publishing of my answer thereunto, by the
view I took of Arnoldus's discourse to the same pur-
pose, and that for such reasons as I shall not express,
but leave the whole to the judgment of the reader.
From thence, whence in the thoughts of some I am
most likely to suffer, as to my own resolves, I am most
secure. It is in meddling with Grotius's annotations,
and calling into question ^^'hat hath been delivered
by such a giant in all kinds of literature. Since my
engagement in this business, and when I had well
nigh finished the vindication of the texts of Scripture
commonly pleaded for the demonstration of the
Deity of Christ, from the exceptions put into their
testimonies, by the Racovian catechism, I had the
sight of Dr. H.'s apology for him, in his vindication
of his dissertations about episcopacy, from my oc-
casional animadversions, published in the preface of
my book of the perseverance of the saints. Of that
whole treatise I shall elsewhere give an account. My
defensative as to my dealing with Grotius's anno-
tations, is suited to what the doctor pleads in his
behalf, which occasions this mention thereof.
'This very pious, learned, judicious man (he tells
ub) hath fallen under some harsh censures of late
THE EPISTLE DEDICATORY. IX
especially upon the account of Socinianism and Po-
pery.' That is, not as though he would reconcile
those extremes, but being in doctrinals a Socinian,
he yet closed in many things with the Roman inter-
est : as I no way doubt, but thousands of the same
persuasion with the Socinians, as to the person and
offices of Christ, do live in the outward communion
of that church (as they call it) to this day ; of which
supposal I am not without considerable grounds, and
eminent instances for its confirmation. This, I say,
is their charge upon him. For his being a Socinian,
he tells us, ' Three things are made use of, to beget a
jealousy in the minds of men of his inclinations that
way. 1 . Some parcels of a letter of his to Crellius.
2. Some relations of what passed from him at his
death. 3. Some passages in his annotations.' It is
this last alone wherein I am concerned. And what
I have to speak to them, I desire may be measured
and weighed by what I do premise. It is not that
I do entertain in myself any hard thoughts, or that
I would beget in others any evil surmises of the eter-
nal condition of that man, that I speak what I do.
What am I, that I should judge another man's ser-
vant ? He is fallen to his own master. I am very
slow to judge of men's acceptation with God, by the
apprehension of their understandings. This only I
know, that be men of what religion soever that is
professed in the world, if they are drunkards, proud,
boasters, &c. hypocrites, haters of good men, per-
secutors and revilers of them, yea, if they be not re-
generate and born of God, united to the head Christ
Jesus, by the same spirit that is in him, they shall
never see God.
But for the passages in his annotations, the sub-
stance of the doctor's plea is, that the ' passages in-
timated are in his posthuma, that he intended not to
X- THE EPISTLE DEDICATORY.
publish them, that they might be of things he ob-
served, but thought farther to consider :' and an in-
stance is given in that of Col. i. 16. which he inter-
prets, contrary to what he urged it for, John i. 1 — 3.
But granting what is affirmed as to matter of fact,
about his collections (though the preface*" to the
last part of his annotations will not allow it to be true);
I must needs abide in my dissatisfaction as to these
annotations, and of my resolves in these thoughts
give the doctor this account. Of the Socinian reli-
gion there are two main parts ; the first is Photini-
anism, the latter Pelagianism : the first concerning
the person, the other the grace of Christ. Let us
take an eminent instance out of either of these heads :
out of the first, their denying Christ to be God by
nature; out of the latter, their denial "of his satis-
faction.
For the first, I must needs tell the apologist, that
of all the texts of the New Testament and Old, where-
by the Deity of Christ is usually confirmed, and
where it is evidently testified unto, he hath not left
any more than one, that I have observed, if one,
speaking any thing clearly to that purpose. I say,
if one, for that he speaks not home to the business in
hand on John i. I shall elsewhere give an account;
perhaps some one or two more may be interpreted
according to the analogy of that. 1 speak not of his
annotations on the Epistles, but on the whole Bible
throughout, wherein his expositions given, do for the
most part fall in with those of the Socinians, and of-
tentimes consist in the very words of Socinus and
Smalcius, and alway do the same things with them,
as to any notice of the Deity of Christ in them. So
i* Jan) vero sciendum est, niiilto (luidcm citius, quaiii nunc cieinuni teniporis cam
resunii, obsolvique potuisse, et quo minus id JHiupridem factum sit, per euui non
stetisse virum, cujiis lideli curm opus integrum ab authorc ipso primum creditum tuit
ct sedulo comnieudatuni, Pra:nion ad Lect.
THE EPISTLE DEDICATORY. XI
that I marvel the learned doctor should fix upon one
particular instance, as though that one place alone
were corrupted by him, when there is not one (or but
one) that is not wrested, perverted, and corrupted,
to the same purpose. For the full conviction of the
truth hereof, I refer the reader to the ensuing consi-
derations of his interpretations of the places them-
selves. The condition of these famous annotations,
as to the satisfaction of Christ is the same : not one
text of the whole Scripture, wherein testimony is
given to that sacred truth, which is not wrested to
another sense, or at least the doctrine in it concealed,
and obscured by them. I do not speak this with the
least intention to cast upon him the reproach of a
Socinian ; I judge not his person ; his books are pub-
lished to be considered and judged. Erasmus, I know,
made way for him, in most of his expositions about
the Deity of Christ ; but what repute he hath there-
by obtained among all that honour the eternal God-
head of the Son of God, let Beliarmine on the one
hand, and Beza on the other evince. And, as I will
by no means maintain or urge against Grotius any of
the miscarriages in religion, which the answerer of my
animadversions undertakes to vindicate him from;
nor do I desire to fight with the dust and ashes of
men ; yet what I have said, is, if not necessary to
return to the apologist, yet of tendency, 1 hope, to
the satisfaction of others, who may inquire after the
reason of my calling the annotations of the learned
man to an account in this discourse. Shall any one
take liberty to pluck down the pillars of our faith,
and weaken the grounds of our assurance, concern-
ing the person and grace of our Lord Jesus Christ,
and shall not we have the boldness to call him to an
account for so sacrilegious an attempt ? With those
then who love the Lord Christ in sincerity, I expect
Xll THE EPISTLE DEDICATORY.
no blame or reproach for what I have endeavoured
in this kind ; yea, that my good will shall find ac-
ceptance with them, especially if it shall occasion
any of greater leisure and abilities farther and pro-
fessedly to remark more of the corruptions of those
annotations, I have good ground of expectation.
The truth is, notwithstanding their pompous shew
and appearance (few of his quotations, which was
the "^manner of the man, being at all to his purpose),
it will be found no difficult matter to discuss his
assertions, and dissipate his conjectures.
For his being a Papist, 1 have not much to say ;
let '^his epistles (published by his friends), written to
Dyonysius Petavius the Jesuit, be perused, and you
will see the character which of himself he gives ; as
also what in sundry writings he ascribes to the
pope.
What I have performed through the good hand
of God in the whole, is humbly submitted to your
judgment. You know, all of you, with what weight
of business and employment I am pressed ; what is
the constant work that in this place is incumbent on
me, how many and how urgent my avocations are ;
the consideration whereof cannot but prevail for a
pardon of that want of exactness, which perhaps in
sundry particulars will appear unto you. With
those who are neither willing nor able to do any thing
in this kind themselves, and yet make it their busi-
ness to despise what is done by others, I shall very
c Grotius, in lib. 5. de veritat. Reiig : Christian, in notis R. Sel. Abeii Ezra et
Onkclos adducil : sed alienis oculis hie vidit, aut alienafide rotulit (forte authoribus
illis aut non intcllectis, aut propter oecupationes noii iiispcctis) aui animositati et
authoritati in citandis autlioribus, et referendis dictis aut factis, ut ipsi hoc usui venie-
bat, niiiiium in scriptis theologicis indulserit. Voet. disput. de advent. Messi.
"i ReverendeDoniine.sa^pe tibi niolestus esse cogor....sunipsi banc ultirnan)opc-
ram, mea anteliac dicta et famam quoquc a ministris ailatratani tiicndi, in co scripto
si quid est, autCatholicis sententiis discongruens, aut csetcroqui a veritate alicnuin,
de eo abs te viro eruditissimo, &c. cujus judicium pluriiui facio nioncri pcrcupio.
Ei^ist, Grot, ad Dionys. Peiat. Epist. 204.
THE EPISTLE DEDICATORY. Xlll
little trouble myself. That which seems in relation
hereunto, to call for an apology, is my engagement
into this work, wherein I was not particularly con-
cerned, suffering in the meantime some treatises
against me to lie unanswered. Dr. Hammond's
answer to my animadversions on his dissertations
about episcopacy; Mr. Baxter's objections against
somewhat written about the death of Christ ; and a
book of one Mr. Horn against my treatise about
universal redemption, are all the instances that I
know of, which in this kind may be given. To all
that candidly take notice of these things, my defence
is at hand. I do not know that I am more obliged
to answer a treatise written against myself, than any
other written against the truth, though I am not par-
ticularly named, or opposed therein. Nor do I in-
tend to put any such law of disquietness upon my
spirit, as to think myself bound to reply to every thing
that is written against me, whether the matter and
subject of it be worth the public ventilation, or no.
It is neither name nor repute, that I eye in these con-
tests ; so the truth be safe, I can be well content
to suffer. Besides, this present task was not volun-
tarily undertaken by me, it was, as I have already
given account, imposed on me by such an authority
as I could not wave. For Mr. Horn's book, I sup-
pose you are not acquainted with it, that alone was
extant before my last engagement. Could I have met
with any one uninterested person, that would have
said it deserved a reply, it had not have laid so long-
unanswered. In the meantime I cannot but rejoice,
that some like minded with him, cannot impute my
silence to the weakness of the cause 1 managed, but
to my incompetency for the work of maintaining it.
To Mr. Baxter, as far as I am concerned, I have
made a return in the close of this treatise ; wherein
XIV THE EPISTLE DEDICATORY.
I suppose I have put an end to that controversy.
Dr Hammond's defensative came forth much about
the time that half this treatise was finished ; and
being about a matter of so mean concernment, in
comparison of those weighty truths of the gospel,
which I was engaged in the defence of, I durst not
desert my station, to turn aside thereto. On the
cursory view I have taken of it, I look upon what is
of real difference between that learned person and
myself, to be a matter of easy despatch. His leaves
are much more soft and gentle than those of Socinus,
Smalcius, Crellius, and Schlictingius. If the Lord
in his goodness be pleased to give me a little respite
and leisure, I shall give a farther account of the whole
difference between the learned doctor and me, in such
a way of process, as may be expected from so slow and
dull a person as I am ; in the meantime, I wish him a
better cause to manage than that wherein against me
he is engaged, and better principles to manage a good
cause on than some of those in his treatise of schism,
and some others ; fail he not in these, his abilities and
diligence will stand him in very good stead. I shall
not trouble you with things which I have advantages
other ways to impart my thoughts concerning; only
crave that you would be pleased candidly to accept
of this testimony of my respects to you ; and seeing
no other things are in the ensuing treatise pleaded for,
but such as are universally owned amongst you, that
according to your several degrees, you would take it
into your patronage or use ; affording him in his
daily labours the benefit of your prayers at the throne
of grace, who is.
Your unworthy fellow-labourer,
JOHN OWEN.
Oxon. CL Ck. Coll. April. 1.
TO THOSE THAT LABOUR IN THE WORD AND DOCTRINE, IN
THESE NATIONS OF ENGLAND, SCOTLAND, AND IRELAND,
WITH ALL THAT CALL UPON THE NAME OF JESUS CHRIST OUR
LORD : JOHN OWEN WISHETH GRACE AND PEACE FROM GOD
OUR FATHER, AND FROM THE LORD JESUS CHRIST.
That so mean a person, as I am, should presume in this
public manner, to make address to all those comprised in
the title of this epistle ; I desire it may be ascribed to the
business I come about, and the message that I bring. It is
about your great interest and concernment, your whole
portion and inheritance, your all, that I am to deal with
you. If he who passes by his neighbour's house, seeing a
thief breaking up its foundations, or setting fire to its chief
materials, will be far from being censured as importune and
impudent, if he awake and call upon the inhabitants, though
every way his betters (especially if all his own estate lie
therein also), although he be not able to carry one vessel of
water to the quenching of it; I hope, that finding persons
endeavouring to put fire to the house of God, which house
ye are, and labouring to steal away the whole treasure
thereof, wherein also my own portion doth lie, I shall not
be condemned of boldness, or presumption, if I at once cry
out to all persons, however concerned, to take heed that we
be not utterly despoiled of our treasure ; though when I
have so done, I be not able to give the least assistance, to
the defence of the house, or quenching of the fire kindled
about it. That of no less importance is this address unto
you, a brief discovery of its occasion will evince.
The Holy Ghost tells us, that ' we are built upon the
foundation of the apostles and prophets, Jesus Christ him-
self being the chief corner stone, in whom the whole build-
ing fitly framed together groweth unto an holy temple in
the Lord, in whom we are built together for an habita-
tion of God through the spirit ;' Eph. ii. 20 — 22. And thus
do all they become the house of Christ, 'who hold fast the
confidence, and the hope of rejoicing to the end ;' Heb. iii. 6.
In this house of God there are daily builders, according as
new living stones are to be fitted to their place therein ; and
continual oppositions have there been made thereto, and
XVI THE PREFACE TO THE READER.
will be, ' till we are come, in the unity of the faith, and of
the knowledge of the Son of God, unto a perfect man, unto
the measure of the stature of the fulness of Christ ;' Eph.
iv. 13. In this work of building are some employed by
Jesus Christ, and will be so to the end of the world ; Matt,
xxviii. 20. Eph. iv. 12. and some employ themselves, at
least in a pretence thereof, but are indeed to a man every
one like the foolish woman, that pulls down her house with
both her hands. Of the first sort, ' other foundation can no
man lay,' nor doth go about to lay, * save that which is laid,
which is Jesus Christ;' 1 Cor. iii. 11. But some of them
build on the foundation 'gold, silver, and precious stones,'
keeping fast in the work to the 'form of wholesome words,'
and contending for ' the faith that was once delivered to the
saints.'
Others again lay 'on wood, hay, and stubble;' either con-
tending about foolish questions, or ' vain and unprofitable
janglings ;' or adding to what God hath commanded, or cor-
rupting, and perverting what he hath revealed and instituted,
contrary to the proportion of faith, which should be the rule
of all their prophecy, whereby they discharge their duty of
building in this house. Those with whom I am at present
to deal, and concerning whom I desire to tender you the
ensuing accounts, are of the latter sort; such, as not content
with others to attempt sundry parts of the building, to
weaken its contexture, or deface its comeliness, do with all
their might set themselves against the work itself; the great
foundation and corner stone of the church, the Lord Jesus,
who is ' God blessed for ever.' They are those, I say, whom
I would warn you of, in whom of old, and of late, the spirit
of error hath set up itself with such an efficacy of pride
and delusion, as by all ways, means, devices imaginable, to
despoil our dear and blessed Redeemer, our Holy One, of his
'eternal power and Godhead ;' or to reject the eternal Son of
God, and to substitute in his room, a Christ of their own ;
one like themselves, and no more ; to adulterate the church
and turn aside the saints to a thing of naught. If I may
enjoy your patience, whilst I give a brief account of them,
their ways, and endeavours, for the compassing of their
cursed ends ; of our present concernment in their actings
and seductions ; of the fire kindled by them at our doors ;
THE PREFACE TO THE READER. XVll
of the sad diffusion of their poison throughout the world,
beyond what enters into the hearts of the most of men to
imagine; I shall subjoin thereunto those cautions, and di-
rections, which, with all humbleness, I have to tender to you,
to guide some, and strengthen others, and stir uj3 all, to be
watchful against this great, and I hope the last considerable
attempt of Satan (by way of seduction, and temptation),
against the foundation of the gospel.
Those then who of old opposed the doctrine of the Tri-
nity, especially of the Deity of Christ, his person and
natures, may be referred to three heads, and of them and
their ways this is the sum :
The first sort of them may be reckoned to be those, who
are commonly esteemed to be followers of Simon Magus,
known chiefly by the names of Gnostics and Valentinians.
These, with their abominable figments of jEons, and their
combinations, conjugations, genealogies, and unintelligible
imaginations, wholly overthrowing the whole revelation of
God concerning himself and his will, the Lord Jesus, and
the gospel, who chiefly with their leaders, Marcus, Basilides,
Ptolomaeus, Valentinus secundus (all following or imitating
Simon Magus and Menander), of all others most perplexed
and infected the primitive church. As Ireneeus, lib. 1. Ter-
tullian, prsescrip. ad heret. cap. 49. Philastrius, in his cata-
logue of heretics ; Epiphanius, in Panario, lib. 1. torn. 2.
ana Augustine, in his book of "Heresies, 'ad quod vult deus
manifeste.' To these may be added, Tatianus, Cerdon,
Marcion, and their companions (of whom see Tertullian at
large, and Eusebius in their respective places), 1 shall not
separate from them Montanus, with his enthusiastical formal
associates ; in whose abominations it was hoped that these
latter days might have been unconcerned, until the present
madness of some, commonly called Quakers, renewed their
follies : but these may pass (with the Manichees) and those
of the like fond imaginations, that ever and anon troubled
the church with their madness and folly.
Of the second rank, Cerinthus is the head, with** judai-
zing Ebion ; both denying expressly the Deity of Christ, and
* Epiphan. Hseres. 47.
b E^ittiv 2a|M.agstTaiv lyei to CSsXiipov, 'louSaiaJV to Qvoy.a, Na^aogaioiv t>)V j/vw^w, Kaj-
TTOXgaTiaviv tw xajtoTfOiri'av £piph.
VOL. VIII. C
XVlll THE PREFACE TO THE READER.
asserting him to be but a mere man, even in the entrance
of the gospel ; being confounded by John, as is affirmed
by Epiphanius, Hajres. 51. " Hieronymus de Scriptoribus
Ecclesiasticis de Johanne.' The same abomination was
again revived by Theodotus, called Coriarius (who having
once denied Christ, was resolved to do so always), excom-
municated on that account by Victor, as Eusebius relates.
Hist. Eccles. 1. 5. c. ult. where he gives also an account of
his associates in judgment ; Artemon, Asclepiodotus, Nata-
lius, &-C. and the books written against him are there also
mentioned. But the most notorious head and patron of this
madness was Paulus Samosatenus, bishop of Antioch, An.
272; of whose pride and passion, folly, followers, assistants,
opposition, and excommunication, the history is extant at
large in Eusebius. This man's pomp and folly, his com-
pliance with the Jews and Zenobia the Queen of the Palmy-
rians, who then invaded the eastern parts of the Roman
empire, made him so infamous to all Christians, that the
Socinians do scarce plead for him, or own him as the author
of their opinion. Of him who succeeded him in his oppo-
sition to Jesus Christ, some fifty or sixty years after, namely
Photinus, bishop of Sirmium, they constantly boast : of
Samosatenus and his heresy, see Euseb. Hist. Eccl. lib. 7.
cap. 29, 30. and Hilary de Synodis : of Photinus, Socrat :
Eccles. Hist. 1. 2. cap. 24, 25, and with these do our present
Socinians"^ expressly agree in the matter of the person of
Christ.
To the third head I refer that deluge of Arianism, whose
rise, conception, author, and promoters ; advantages, success,
and propagation ; the persecutions, cruelty, and tyranny of
the rulers, emperors, kings, and governors infected with it ;
its extent and continuance are known to all, who have taken
care in the least, to inquire what was the state of the cliurch
of God in former days : that heresy being as it were the flood
of waters, that pursued the church for some ages. Of Ma-
cedonius, Nestorius, and Eutychus ; the first denying the
<^ Injuria afficit Franken coinplurcs, qui hac dc re idem aut senserunt aiit sen-
tiuntquod Socinus ;etnedc iisqui hodie viviint, quidqiiain dicainus, duos taiitum nonii-
nabitnus, (]uoruin alter ante annos niille duccntos, alter vero nostra rotate vixit. llle
Photinus i'uit quondam Sirmii episcopus, ipsorum etiani adversariorum testimonio
divinanim lilerarnm doctissimus, &c. Faust. Socin. dispulat. de Adorat. Christi.
cum Ciiristian. Franken. p. 29.
THE PREFACE TO THE READER. XIX
Deity of the Holy Ghost, the second the hypostatical union
of the two natures of Christ, and the last confounding them
in his person, I shall not need to speak. These, by the So-
cinians of our days, are disclaimed.'^
In the second sort chiefly we are at present concerned.
Now to give an account, from what is come down unto us,
by testimonies of good report and esteem, concerning those
named, Theodotus, Paulus, Photinus, and the rest of the men,
who were the predecessors of them, with whom we have to
do, and undertook the same work in the infancy of the
church, which these are now engaged in, when it is drawing
with the world to its period, with what were their ways, lives,
temptations, ends, agreements, differences, among them, and
in reference to the persons of our present contests (of whom
a full account shall be given), is not my aim nor business.
It hath been done by others : and to do it with any exactness,
beyond what is commonly known, would take up more room
than to this preface is allotted. Some things peculiarly seem
of concernment for our observation, from the time wherein
some of them acted their parts, in the service of their master.
What could possibly be more desired for the safeguarding of
any truth, from the attempts of succeeding generations, and
for giving it a security above all control, than that upon
public and owned opposition, it should receive a confirma-
tion, by men acted by the Holy Ghost, and giving out their
sentence by inspiration from God. That among other im-
portant heads of the gospel (as that of justification by faith
and not by works, of Christian liberty, of the resurrection of
the dead), this most glorious truth of the eternal Deity of the
Son of God, underwent an open opposition from some of
them above written, during the life of some of the apostles,
before the writing of the gospel by John, and was expressly
vindicated by him in the beginning thereof, is acknowledged
by all, who have in any measure inquired into, and impar-
tially weighed, the reports of those days. What could the
heart of the most resolved unbeliever desire more for his
satisfaction, than that God should speak from heaven, for
the conviction of his folly and ignorance ? or what can our
adversaries expect more from us, when we tell them, that
•i Socin. ad Weick, cap. 9. p. 151. Smalc. Respon. ad lib. Smiglec. lib. 1. cap. 1.
p.l.
c 2
XX THE PREFACE TO THE READER.
God himself, immediately determined in the controversy
wherein they are engaged. Perhaps they think, that if he
should now speak from heaven, they would believe him. So
said the Jews to Christ, if he would come down from the
cross when they had nailed him to it; in the sight, and
under the contempt of many miracles greater than the deli-
very of himself could any way appear to be. The rich man
in torments thought his brethren would repent if one came
from the dead and preached to them, Abraham tells him,
'if they will not believe Moses nor the prophets, they would
not believe though one should come from the dead.' Doubt-
less if what is already written, be not sufficient to convince
our adversaries, though God should speak from heaven, they
would not believe, nor indeed can, if they will abide by the
fundamental principles of their religion. Under this great
disadvantage, did the persuasion of the Socinians, that Christ
is only \piXbg av^pioTTog, by nature no more but a man, set
out in the world ; so that persons not deeply acquainted with
the methods of Satan, and the darkness of the minds of men,
could not but be ready to conclude it certainly bound up in
silence for ever. But how speedily it revived, with what pride
and passion it was once and again endeavoured to be propa-
gated in the world, those who have read the stories of Paulus
Samosatenus, are fully acquainted, who jv/uivij ry KecpaXy
blasphemed the Son of God, as one no more than a man.
In some space of time these men being decryed by the ge-
neral consent of the residue of mankind professing the name
of Jesus Christ, and their abomination destroyed by the
sword of faith managed in the hands of the saints of those
days ; Satan perceiving himself at a loss, and under an im-
possibility of prevalency, whilst the grossness of the error
he strove to diffuse terrified all sorts from having any thing
to do therewith, he puts on it by the help of Arius and his
followers, another gloss and appearance, with a pretence of
allowing Christ a Deity, though a subordinate, created, made,
divine nature, which in the fulness of time, assumed flesh of
the virgin. This opinion being indeed no less really de-
structive to the true and eternal Deity of the Son of God,
than that of theirs before-mentioned, who expressly affirmed
him to be a mere man, and to have had no existence before
his nativity at Bethlehem ; yet, having got a new pretence and
THE PREFACE TO THE READER. XXI
colour of ascribing something more excellent and sublime
unto him, than that whereof we are all in common partakers,
it is incredible with what speedy progress, like the breaking
out of a mighty flood, it overspread the face of the earth.
It is true, it had in its very entrance, all the advantages of
craft, fraud, and subtilty ; and in its carrying on, of violence,
force, and cruelty ; and from the beginning to its end, of ig-
norance, blindness, superstition, and profaneness, among the
generality of them, with whom it had to deal, that ever any
corrupt folly of the mind of man met withal. The rise, pro-
gress, cruelty, and continuance of this sect, with the times
and seasons that passed with it over the nations, its enter-
tainment by the many barbarous nations, which wasted,
spoiled, and divided among themselves the Roman empire,
with their parting with it upon almost as evil an account as
at first they embraced it, is not, as I said, my business now
to discover. God purposing to revenge the pride, ingrati-
tude, ignorance, profaneness, and idolatry, of the world,
which was then in a great measure got in amongst the pro-
fessors of Christianity, by another, more spiritual, cruel,
subtle, and lasting mystery of iniquity, caused this abomi-
nation of Arianism to give place to the power of the then
growing Roman antichristian state; which, about the sixth
or seventh century of years, since the incarnation of the Son
of God, having lost all church order and communion of the
institution of Jesus Christ, fell into an earthly, political,
carnal combination, authorised and animated by the spirit
of Satan for the ends of superstition, idolatry, persecution,
pride, atheism, which thereby ever since vigorously pursued.
With these 'Arians, as was said, do our Socinians refuse
communion, and will not be called after their name ; not
that their profession is better than theirs, or that they have
e Ariani Christo divinum cultum noa tribuerunt. Atqui longe praestat Trinitariiim
esse quam Christo divinum cultum non tribuere. Irao Trinitarius(meo quidem ju-
dicio) modo alioqui Christi pracepta conservet, nee ulla ratione eos persequatur, qui
trinitarli non sunt sed potius cum ipsis fraterne conferre, ac veritatem inquirere non
recuset, merito Cliristianus dici debet. Qui vero Christum divina ratione non colit,
is nullo modo Christianus dici potest : Quocirca non est dubitanduni, quin Deo minus
displicuerunt Homousiani Trinitarii, quam vulgus Arianorum. Quid i«itur niirum, si
cum totus fere orbis Christianus in Las duas (ut ita dicam) factiones divisus esset,
Deus vislonibus et miraculis testari voluisset utram ipsarum viara salutis vel adhuc
retineret, vcl jam abjecisset. Adde Arianos acerrime tunc persecutos fuisse mise-
ros Honiousiaiios, idque diu et variis in locis: quare mcrito so Deus Arianis iraluni
ostendit. Socin. ad Weick. p. ■l.'i'i.
XXll THE PREFACE TO THE READER.
much to blame, in what they divulge, though they agree not
with them in allowing a pre-existing nature to Christ before
his incarnation, but that that generation of men, having
made themselves infamous to posterity, by their wickedness,
perjuries, crafts, and bloody cruelties, and having been pur-
sued by eminent and extraordinary judgments from God,
they are not willing to partake of the prejudices which they
justly lie under.
From the year 600, for divers ages, we have little noise
of these men's abominations, as to the person of Christ, in
the world. Satan had something else to busy himself about.
A design he had in hand, that was like to do him more
service than any of his former attempts. Having, therefore,
tried bis utmost in open opposition to the person of Christ
(the dregs of the poison thus shed abroad infecting in some
measure a great part of the east to this day), by away never
before heard of, and wliich Christians were not exercised
with, nor in any measure aware of, he subtilely ruins and
overthrows all his offices, and the whole benefit of his me-
diation, and introduceth secretly a new worship, from that
which he appointed, by the means and endeavours of men,
pretending to act, and do all that they did, for the advance-
ment of his kingdom and glory. And therefore, whilst the
fatal apostacy of the western world, under the Roman anti-
christ, was contriving, carrying on, and heightening, till it
came to its discovery and ruin, he stirs not at all with his old
engines, which had brought in a revenue of obedience to his
kingdom, in no measure proportionable to this, which by
this new device he found accruing to him. But when the
appointed time of mercy was come, that God would visit his
people with light from above, and begin to unravel the mys-
tery of iniquity, whose abominations had destroyed the souls
of them that embraced it, and whose cruelty had cut off the
lives of thousands who had opposed it, by the reformation
eminently and successively begun and carried on, from the
year 1517 ; Satan perceiving that even this his great master-
piece of deceit and subtilty was like to fail him, and not to
do him that service, which formerly it had done, he again
sets on foot his first design of oppugning the eternal Deity
of the Son of God ; still remembering that the ruin of his
kingdom arose from the Godhead of his person, and the eJEfi-
THE PREFACE TO THE READER. Xxiii
cacy of his mediation. So that as for the first three hundred
years of the profession of the name of Christ in the world,
he had variously opposed the Godhead of our blessed Saviour,
by Simon Magus, Ebion, Cerinthus, Paulus Samosatenus
Marcus, Basilides, Valentinus, Colobarsus, Marcion, Photi-
nus, Theodotus, and others ; and from their dissipation and
scattering, having gathered them all to a head in Arius and
his abomination ; which sometimes with a mighty prevalency
offeree and violence, sometimes more subtilely (putting out
by the way the several branches of Macedonianism, Nesto-
rianism, Eutichianism, all looking the same way in their
tendency therewith), he managed almost for the space of the
next three hundred years ensuing; and losing at length that
hold, he had spent more than double that space of time, in
carrying on his design of the great antichristian papal apos-
tacy, being about the times before-mentioned most clearly
and eminently discovered in his wicked design, and being in
danger to lose his kingdom, which he had been so long in
possession of; intending if it were possible to retrieve his
advantage again; he sets on those men, who had been in-
strumental to reduce the Christian religion into its primitive
state and condition, with those very errors and abominations,
wherewith he opposed and assailed the primitive professors
thereof. If they will have the apostle's doctrine, they shall
have the opposition that was made unto it in the apostles'
times. His hopes being possibly the same, that formerly
they were; but assuredly Christ will prevent him. For as
whilst the professors of the religion of Jesus Christ were
spiritual and full of the power of that religion they did pro-
fess, they defended the truth thereof, either by suffering, as
under Constantius, Valens, and the Goths and Vandals ; or
by spiritual means and weapons ; so when they were carnal,
and lost the life of the gospel, yet endeavouring to retain
the truth of the letter thereof, falling on carnal politic ways
for the supportment of it, and the suppressing of what op-
posed it, Satan quickly closed in with them, and accom-
plished all his ends by them, causing them to walk in all
those ways of law, policy, blood, cruelty, and violence, for
the destruction of the truth, which they first engaged in, for
the rooting out of errors and heresies ; 'baud ignota loquor.'
Those who have considered the occasions and advantages of
XXIV THE PREFACE TO THE READER.
the bishop of Rome's rise and progress, know these things
to be so. Perhaps, I say, he might have thoughts to ma-
nage the same or the hke design, at the beginning of the re-
formation, when, with great craft and subtlety, he set on foot
again his opposition to the person of Christ ; which being
the business chiefly under consideration, I shall give some
brief account thereof.
Those who have formerly communicated their thoughts
and observations to us, on this subject, have commonly
o-iven rise to their discourses from Servetus, with the trans-
actions about him in Helvetia, and the ending of his tragedy
at Geneva. The things of him being commonly known, and
my design being to deal with them, in their chief seat and
residence, where, after they had awhile hovered about most
nations of Europe, they settled themselves, I shall forbear
to pursue them up and down in their flight, and meet with
them only at their nest in Poland, and the regions adjoining.
The leaders of them had most of them separated themselves
from the papacy, on pretence of embracing the reformed re-
lio-ion ; and under that covert were a long time sheltered
from violence, and got many advantages of insinuating the
abominations (which they thoroughly drenched withal, be-
fore they left the papacy) into the minds of many who pro-
fessed the gospel.
The first open breach they made in Poland, was in the
year 1562 (something having been attempted before), being
most of the leaders, ^Italians, men of subtile and serpentine
wits. The chief leaders of them were Georgius Blandrata,
Petrus Statorius, Franciscus Lismaninus, all which had been
eminent in promoting the reformation.
Upon their first tumultuating, Statorius, to whom after-
ward Socinus wrote sundry epistles, and lived with him in
great intimacy, was summoned to a meeting of ministers,
upon an accusation, that he denied that the Holy Spirit was
to be invocated. Things being not yet ripe, the man know-
inrr that if he were cast out by them, he should not know
where to obtain shelter, he secured himself by dissimulation,
f Detribus in una divina essentia personis anno 1562, controversiam moverunt, in
min. Pol. Itali quidani advena; ; prsecipui autcni assertores contra S. S. Trinitatera
fuerc, Georgius Blandrata Theologus ac RJedicus, Petrus Statorius, Tonvillanus,
Franciscus Lismannius Tlieologiae Doctor, quorum tamen ab initio ojiera reforniatiouLs
valde fuit Ecclesiffi Dei procliva: Histor. Eccles. Slavon. lio. 1. p. 84.
THE PREFACE TO THE READER. XXV
and subscribed this confession: '§1 receive and reverence
the prophetical and apostolical doctrine, containing the
true knowledge of God the Father, Son, and Holy Ghost, and
freely profess, that God the Father, Son, and Holy Ghost,
ought to be worshipped with the same religion or worship,
distinctly, or respectively, and to be invocated according to
the truth of the Holy Scripture. And lastly, I do plainly
detest every heretical blasphemy, concerning God the Father,
Son, and Holy Ghost, whether it be Arian, Servetian, Eu-
nomian, or Starcarian.' And this confession is to be seen in
tile acts of that convention, under his own hand to this day ;
which, notwithstanding, he was a fierce opposer of the doc-
trine here professed all his days afterward.
And 1 the rather mention this, because I am not without
too much ground of persuasion, that thousands of the same
3 udgment with this man, do at this day, by the like dissimu-
lation, live and enjoy many advantages both in the papacy,
and among the reformed churches, spreading the poison of
their abominations as they can. This Statorius I find by the
frequent mention made of him by Socinus, to have lived
many years in Poland, with what end and issue of his life I
know not; nor more of him, but what is contained in Beza's
two epistles to him, whose scholar he had been, when he
seemed to have had other opinions about the essence of God,
than those he afterward settled in, by the instruction of
Socinus.
And this man was one of the first heads of that multi-
tude of men, commonly known by the name of Anabaptists,
among the Papists (who took notice of little but their out-
ward worship) ; who, having entertained strange, wild, and
blasphemous thoughts concerning the essence of God, were
afterward brought to a kind of settlement by Socinus, in
that religion he had prepared to serve them all, and into his
word at last consented the whole droves of Essentiators,
Tritheits, Arians, and Sibellians, that swarmed in those days,
in Silesia, Moravia, and some other parts of Germany.
? Propheticam et apostolicam doctrinam, quae veram Dei patris, fi!ii, et spiritus
sancti cognitionem contiiiet, aniplector ac veneror parique Religione Deuin patrem
lilium et spirituiu sanctum distiiicte secundum sacrarum literarum veritatera colen-
dum, iraplorandumqueprecibus, libera profiteer. Deniqueomnem hsereticam de Deo
patre filio et spirilu sancto blaspheraiam, plane detestor, sive Ariani ilia, sive Serve-
tiana, sive Eunomiana, sive Stancoriana. Act Eccles. mino. Pol. sjnod. Piuczovian.
An. 1559.
XXVI THE PREFACE TO THE HEADER.
For Blandrata, his story is so well known, from the epis-
tles of Calvin and Beza, and others, that I shall not insist
much upon it. Tlie sum of what is commonly known of him
is collected by Hornbeck.
The records of the Synods in Poland of the reformed
churches, give us somewhat farther of him, as doth Socinus
also against Wiek. Being an excellent physician, he was en-
tertained at his first coming into Poland, by Prince Radzivil,
the then great patron of the reformed religion in those parts
of the world : one of the same family with this captain-ge-
neral of the Polonian forces, for the great dukedom of Li-
thuania, a man of great success in many fights and battles
against the Muscovites, continuing the same ofiice to this
day. To him ''Calvin instantly wrote, that he should take
care of Blandrata, as a man not only inclinable to, but
wholly infected with, Servetianism,in that, as in many other
things, he admonished men of by his epistles, that wise and di-
ligentiperson had the fate to tell the truth, and not be believed.
See Calvin's epistles, about the year 1561. But the man on
this occasion being sent to the meeting at Pinkzow (as
Statorius), he subscribes this confession:
" I profess myself to believe in one God the Father,
and in one Lord Jesus Christ his Son, and in one Holy
Ghost, whereof each is essentially God. I detest the plu-
rality of Gods, seeing to us there is one only God, indivisible
in essence ; I confess three distinct persons ; the eternal
Deity and generation of Jesus Christ; and the Holy Ghost,
true and eterna,l God, proceeding from them both.'
This did the wretched man think meet to do, that he
might serve the good esteem of his patron and reserve him-
•> De Gcorgio Blandrata, pro singnlari suo ia Ecclcsiam Dei amore praeiuonuit
Polonos CI. vir Julian. Cal, quineliani Ilkistrissinnim Principeiii Palalinum, Vilo-
censcni, Nicolauiii Radzivilimn, cujus Patrociiiio Blandrata turn utebatur. Siibol-
fercrat enini vir doctiis Blandratic ingoniuni ad Servcti sentcntiara esse coniposiluni :
itaque scrius principi suasor fuit, ut sibi ab eo cavcret : sed lioino ille facile, tcciniis
suis fallacibus, optirao Principi fucuni fecit, adco ut ille iratus Johanni Calvino,
Blandratam nomine suo ad S^noduin Pinckzoviensein ainio 1561. 25. Jun. habitani,
delegare! cum Uteris, quibus serio postulabat in causa Blandratas, cum Ecclesiac, di-
cebatque male et prrecipitanter egissc Calviiuun, quod Blandratam traduccret, et
Servetismi notaret. Jiegen. Hist. 1. 1. p. 85.
' Fateor me credere in ununi Dcum patrem ct in unum dominum Jesum Christum
filium ejus, ct in unum Spiritum Sanctum, quorum quilibct est cssentialiter Deus ;
Dcorum pluralitatem detestor : cum unus tantum sit nobis Deus, essentia indivisi-
bilis : fateor Ires esse distiuctas hypostases ; ct ajtcrnam Chrisli Divinitatem et gene-
irationeni ; et Spiritum Sanctum unum et ;eternum Dcum ab utroque proccdenteuj :
Act: Synod. Pinczov. Anno 1561.
THE PREFACE TO THE READER. XXVU
self for a fitter opportunity of doing mischief: which also
he did, obtaining a testimonial from the whole meeting of
his soundness in the faith, v.'ith letters to prince Radzivil,
and to Calvin, signifying the same.
Not long after this, by the great repute of his skill in
physic, he became known and physician to Stephen, king of
Poland ; by whose favour, having no small liberty indulged
him, he became the patron of all the Antitrinitarians of all
sorts throughout Poland and Transylvania. What books he
wrote and what pains he took in propagating their cause,
hath been declared by others. The last epistle of Socinus
in order as they are printed (it being without date ; yet evi-
dently written many years before most of them that went
before it), is to this Blandrata ; whose inscription is, ' Ara-
plissimo Clarissimoque viro Georgio Blandratse Stephani
invictissimi regis Polonise, &c. Archiatro et conciliario
intimo, Domino, ac patrono suo perpetua observantia co--
lendo : et subscribitur, Tibi in Domino Jesu deditissimus
Cliens Tuus F. S.' To that esteem was he grown amongst
them, because of his advantages to insinuate them into the
knowledge of great men, which they mostly aimed at. So
that afterward, when Socinus wrote his answer about magis-
trates to Palaeologus in defence of the Racovians, ''Marcel-
lus, Squarcialupus's countryman, a man of the same per-
suasion with him, falls foully on him, that he would venture
to do it, without the knowledge and consent of this great
patron of theirs.
But though this man by his dissimulation and falsehood
thus escaped censure, and by his art and cunning insinua-
tion, obtained high promotions and heaped up great riches in
the world, yet even in this life he escaped not the I'evenging
hand of God. He was found at length with his neck broke
in his bed, by what hand none knoweth. Wherefore 'So-
l' Dixit heri vir amplissimus Blandrata, libruni se tuum contra Palasologuni acce-
pisse. Habes tu unum salteni cui sis charissimus, cui omnia debes, qui judicio max-
ime poUeat, cur tantum studium, confiliique pondus neglexisti? poteras non tantiim
ejus censuram, absoluti jam libri petere, sed consilium postulare de subeundo non
levi labore. Et possum affirmare senis consilium tibi fine dubiosi petivisti, profutu-
runi fuisse. Ep. Marcel. Square, ad Faust. Socin.
' Monendum lectorem barum reruin ignaruni censui, Blandratam baud paulum
ante morlem suam vivente adhuc Stepliano rege Poloniaj, in illius graliara, et quo
ilium erga se liberaliorem (ut fecit) redderet, plurimum reraisisse de studio suo in
ecclesiis nostris Transilvanicis nostrisque honiinibus juvandis : irao eo tandem deve-
nisse ut vix existimaretur prioiem quam tautopere foverat de Deo et Cliristo senten-
XXVlll THE PREFACE TO THE READER.
cinus, observing that this judgment of God upon him, as that
of Franciscus David (of which mention shall be made after-
ward), would be fixed on, in the thoughts of men, to the
prejudice of the cause which he favoured, considering more
what was for his interest, than what was decent or conve-
nient; descries him for an apostate to the Jesuits, before he
was so destroyed; and intimates that he was strangled in
his bed by a kinsman whom he had made his heir, for haste
to take possession of his great wealth.
The story I have adjoined at large, that the man's inge-
nuity and thankfulness to his friend and patron may be
seen. He tells us that before the death of Stephen, king of
Poland, he was turned from their profession by the Jesuits.
Stephen, king of Poland, died in the year 1588, according to
Helvitus. That very year did Socinus write his answer to
Volanus ; the second part whereof he inscribed with all the
niagnifical titles before-mentioned to Blandrata ; professing
himself his devoted client; and him the great patron of their
religion. So that though I can easily believe what he reports
of his covetousness and treachery, and the manner of his
death, yet as to his apostacy (though possibly he might fall
more and more under the power of his Atheism), I suppose
the great reason of imputing that to him, was to avoid the
scandal of the fearful judgment of God on him in his death.
For Lismaninus, the third person mentioned, he was ac-
cused of Arianism at a convention at "'Morden^ anno 1353,
and there acquitted with a testimonial. But in the year
1561, at another meeting at Whodrislave, he was convicted
of double dealing, and after that wholly fell off" to the Anti-
trinitarians, and in the issue "drowned himself in a well.
And these were the chief settled troublers at the first, of
the Polonian reformed churches; the stories of Paulus Al-
tiam rctinere, sed potius Jcsuitis qui in ea provincia tunc teniporis Stophani regis
et ejus fratris CliiistoplK'ri liautl iiuilto ante vitani fundi o|)eac llberalitate non nie-
diociitcr, floicbant, jam adha^rere aut ccrte cum eis qiioilammodo colludere. lllud
ccrtissiuium est, cum ab co ten)porc quo liberalitatem quam ambiebdi regis Stepbani
erga sc est expertus, cccpissc quosdam ex nostris hominibus quos charissimos prius
liabebat, et suis opibus juvabat spernere, ac descrerc, etiani contra promissa et obli-
gationeni suani, et tandem illos penitus deseruisse, atque omni vera; et sincere pie-
tatis studio valedixisse, et solis |)ecuviis congorendis iiitentum fuisse, qua; forlasse
justissimo ])ei judicio, quod gravissimum exercere solet contra tales desertores, ei
nccem ab eo quern suum lieredem fecerat conciiiarunt. Socinus ad VVeik. cap. 2.
p. -io, 14:.
'" Act. S^nod. Morden. An. ibb3. " Bez. Ei)ist. 81.
THE PREFACE TO THE READER. XXlX
ciatus, Valentinus Gentilis, Bernardus Ochinus, and some
others, are so well known out of the epistles of Calvin, Beza,
Bullinser, Zanchius, witli what hath of late from them been
collected by Cloppenburgius, Hornbeck, Maresius, Becma-
nuus, &c. that it cannot but be needless labour forme to go
over them again. That which I aim at is, from their own
writings, and what remains on record concerning them, to
give a brief account of the first breaking in of Autitrinita-
rianism into the reformed churches of Poland, and their
confused condition, before headed by Socinus, into whose
name they have since been all baptized.
This, then, was the state of the churches in those days.
The reformed religion spreading in great abundance, and
churches being multiplied every day in Poland, Lithuania,
and the parts adjoining; some tumults having been raised,
and stirs made by Osiander and Stancarus, about the essen-
tial righteousness and mediation of Christ (concerning which
the reader may consult Calvin at large), many wild and fool-
ish opinions being scattered up and down, about the nature
of God, the Trinity, and Anabaptism, by many foreigners ;
sundry being thereby defiled ; the opinions of Servetus
having wholly infected sundry Italians. The persons before
spoken of then living at Geneva, and about the towns of the
Switzers, that embraced the gospel, being forced to flee for
fear of being dealt withal as Servetus was (the judgment of
most Christian rulers in whose days leading them to such a
procedure, how rightly I do not now determine), scarce
anyone of them escaping without imprisonment and abjura-
tion (an ill foundation of their after profession) ; they went
most of them into Poland, looked on by them as a place of
liberty, and joined themselves to the reformed churches in
those places. And continuing many years in their commu-
nion, took the opportunity to entice and seduce many mi-
nisters with others, and to strengthen them who were fallen
into the abominations mentioned, before their coming to
them.
After many tergiversations, many examinations of them,
many false subscriptions, in the year °1562, they fell into
" Cum dici jus non possint in ecclesia delitescere, manifesto scismate Petriconias
anno 156'i, iiabito priiis colloqiiio earn scindunt et in sententiani suani pertrahunt
pluriraos turn ex ministris, tuni ex Patronis. Ministri qui partem eoruni sequebantur
erant in principio Gregofias Pauli, &c. Histor. Ecclesi. Slavon. Regn. lib. 1. p. 86.
XXX THE PREFACE TO THE READER.
open division and separation from the reformed churches.
The ministers that fell off with them, besides Lismannus and
his companion (of whom before), were Gregorius Pauli,
Stanislaus, Lutonius Martinus Crovicius, Stanislaus Pacle-
sius, Georgius Schonianus, and others ; most of whom before
had taken good pains in preaching the gospel. The chief
patrons and promoters were Johannes Miemoljevius, Hie-
ronymusPhiloponiuSjJohannesCazaccovius, the oneajudge,
the other a captain, the third a gentleman, all men of great
esteem.
The Pyear that this breach was made, Laelius Socinus,
then of the age of thirty-seven years, who laid the founda-
tions that his nephew after built upon, died in Switzerland;
as the author of the life of Faustus Socinus informs us. The
man's life is known : he was full of Servetianism, and had
attempted to draw sundry men of note to his abominations.
A man of great subtilty and cunning, as ^Beza says of him,
incredibly furnished for contradiction and sophisms ; which
the author of the life of Socinus's phrases, he was ' sugge-
rendse veritatis.mirus artifex.' He made, as I said, many
private attempts on sundry persons to entice them to Pho-
tinianism; on some with success, on others without. Of his
dealing with him, and the advantage he had so to do, ""Zan-
chius gives an account in his preface to his book 'DeTribus
Elohim.'
He was, as the author of the life of Faustus Socinus re-
lates, in a readiness to have published his notions and con-
ceptions, when God by his merciful providence, to prevent
a little the pouring out of the poison, by so skilful a hand,
took him off by sudden death ; and Faustus himself gives
P Lxlius iiiteiiin prceniatura morte extiiictus est : incidit mors in diem parendinum
id. Mail. 1562, aetatifi vcro ejus spptinii supra trigessimum. Eqiics Polon. vita Faus.
Socin. Senens.
q Faitetiain Lrelius Socinus Senensis incrcdibiliter ad contradiceiidum et varios
necteiulos nodes comparatiis; ncc nisi post mortem cognitus, liujusmodi pernicio-
sissimis liasresibus iaborarc. Epist. ad F>cclc. Orthodox. Epist. 81.
r Fuit is Lffilius nobili bonestacpie faniilia natus, bene Grajce ct Hebraice doctus,
vita^quc etiani extcrnec inculpatao quurum rerum causa mihi quoqne intercesserat cum
illo non vulgaris amicitia, scd homo fuit plenus diversarum liajrcsium, quas tamen
mihi nunquam proponebat nisi disputandi causa, et semper interrogans, quasi cupc-
retdoceri: banc vero Samosatanianani imprimis annos uuiltos fovit, et quoscunque
potuit pertraxit in eundem errorem : pcrtraxit autem non paucos : me quoquc ut
dixi divcrsis tentabat rationibus, si eodcm possit errore simul, ct atcrno exitio seeum
involvere. Zanch. Prefat. ad lib. de tribus.
THE PREFACE TO THE READER. XXXI
the same account of the season of his death in an epistle to
Dudithius ^
At his death, Faustus Socinus, being then about the age
of twenty-three years, seizing upon all his uncle's books,
after awhile returned into Italy ; and there spent in court-
ship and idleness in Florence twelve years, which he after-
ward grievously lamented, as shall be declared. Leaving
him awhile to his pleasure in the court of the great duke,
we may make back again into Poland, and consider the pro-
gress of the persons, who made way for his coming amongst
them. Having made their separation, and drawn many after
them, they at length brought their business to that height,
that they came to a disputation* with the reformed ministers
at Petricove (where the parliament of the kingdom then was),
by the permission of Sigismund the King, in the year 1565,
whereof the ensuing account is given by Antonius Possevine
the Jesuit, in Atheis. sui sseculi, cap. 13. fol. 15.
The assembly of states was called against the Musco-
vians ; the mobility desiring a conference between the mi-
nisters of the reformed churches and the Antitrinitarians, it
was allowed by Sigismund the king. On the part of the
reformed churches, there were four ministers : as many
of the other side came also prepared for the encounter.
Being met, after some discourse, the chief martial of the
kingdom, then a Protestant, used these words : " ' Seeing the
proposition to be debated is agreed on, begin in the name
of the one God, and the Trinity.'
Whereupon one of the opposite party instantly cried
out;
" ' We cannot here say amen : nor do we know that God,
the Trinity.'
Whereunto the ministersv subjoined, ' we have no need of
any other proposition, seeing this hath offered itself; for,
s Cum aniicorum precibas permotus tandem constituisset, atque etiam ccepisset,
saltern inter ipsos, nonnuila in apertura proferre. Socin. ad Andrajum Dudithiura.
' Cum his Antitrinitariis publicani habuerunt evangelic! disputationem Petrico-
viae in comitiis regni Sigism. 11. Aug. rege permittente Anno. 1565. Disputatores
fuerunt, &c. Regcnvolscius. ubi supra.
» Jam igitur constituta propositione qua de agendum est, in nomine Dei unius ct
Trinitatis exordimini.
■'« Nos vero hie non dicimus Amen, neque enim nos novimus Deum istum Trini-
tatem.
y Nulla jam alia propositione nobis opus est, cum hfec se obtuierit, nos autem
Deo volente, et volumus, et parati sumus deraonstrare, quod Spiritus Sanctus non
XXXll THE PREFACE TO THE READER.
God assisting, we will, and are ready to, demonstrate that
the Holy Ghost doth not teach ns any other God in the
Scripture, but him only, who is Father, Son, and Holy Ghost;
that is, one God in Trinity.'
This colloquy continued three days. In the first, the
ministers who were the ojjponents (the other always choosing
to answer), by express texts of Scripture in abundance, con-
firmed the truth. In the beginning of their testimonies,
they appealed to the ''beginning of the Old and New Testa-
ment, and upon both places confounded their adversaries.
The second day, the testimonies of the ancient writers of
the church were produced, with no less success.
And on the third, The stories of Arius, and some other
heretics of old. The issue of the disputation was to the
great advantage of the truth, which Possevine himself cannot
deny ; though he affirm a little after, that the Calvinists
could not confute the Trinitarians, as he calls them, though
they used the same arguments that the Catholicks did; chap.
14. p. 366.
" Possevine confesses, that the ministers (as they called
themselves of Salmatia and Transylvania), in their book of
the true and false knowledge of God, took advantage at the
images of the Catholicks ; for whose satisfaction, it seems,
he subjoins the theses ofThyreus,_wherein he labours to prove
the use of those abominable idols to be lawful ; of which in
the close of this address.
And this was the first great obstacle that was laid in the
way of the progress of the reformed religion in Poland ;
v^rhich, by Satan's taking the advantage of this horrible
scandal, is at this day in those parts of the world, weak and
oppressed. With what power the gospel did come upon
aliura nos Deum in Scriptura doceat, nisi soluni Patrcm.Filium, et Spiritum Sauctum,
id est, Dfuni ununi in Trinitate.
^ Nos quideni o amici liaud difficulter poterinius vobiscuin earn rem transigere,
nam ubi priiiium biblia aperueiilis, et initiuni vetcris et novas legis considcraveritis,
statim oft'endctis, id ibi asseri quod vos pernegatis, sic enini Geneseos prinio Scriptura
loquitur. ' Faciaimis honiineni ad imagineni nostram.' Nostrani inquit, non nieain :
postea vero addit, Fecit Deus. Nova auteni legis iniiiiim hoe est. Vcrbuin erat
apud Deuni, et vcrbum erat Deus. Videlis ut in vetcri lege loquatur unus Deus
tanquara de tribus; hie vero quod Fiiius, verbuni a,>ternuni (nam quod ab initio erat,
EEternuni est) erat apud Deum, et erat idem, non ahus, uti vos perperani interpreta-
mini, Deus.
* Mox agunt de imaginibus sanctissimtc Trinitatis, non content! sinipliciorum
quorundani picturas convellere, eas item quaj ab Ecclesia Catholica rite usur|)ata;
sunt, sconiruatibus et blasphemis carminibus proscindunt. Anton. Possev. Lib. 8.
cap. 15,16.
THE PREFACE TO TJIE READER. XXXlll
the inhabitants of those nations at the first, and what num-
ber of persons it prevailed upon to forsake their dumb idols,
which in Egyptian darkness they had long worshipped ; is
evident from the complaint of ''Cichovius, the priest, who
tells us, that 'about those times in the whole parliament of the
dukedom of Lithuania, there were not above one or two
Catholicks,' as he calls them, 'besides the bishops.'
Yea, among the bishops themselves, some were come off
to the reformed churches, amongst whom Georgius Petro-
vicius, bishop of Sarmogitia, is reckoned by Diatericus,
Chron. p. 49.
Yea, and so far had the gospel influenced those nations,
that in the year 1542, upon the death of king Sigismund the
second, during the interregnum, a decree was made in par-
liament with general consent, that no prejudice should
arise to any for the protestant religion ; but that a firm union
should be between the persons of both religions. Popish and
Protestant. And that whosoever was chosen king, should
take an oath to preserve this union, and the liberty of the
Protestant religion. (Sarricius. Annal. Pol. lib. 8. p. 403.)
And when ''Henr)^ duke of Anjou, brother to Charles
the ninth, king of France, was elected king of Poland (being
then a man of great esteem in the world, for the wars which
in France he had managed for the Papists against the Prince
of Conde, and the never enough magnified ''Gasper Coligni,
being also consenting at least, to the barbarous massacre of
the Protestants in that nation), and coming to the church
where he was to be crowned, by the advice of the clergy,
would have avoided the oath of preserving the Protestants,
and keeping peace between the dissenters in religion j John
Shirli, Palatine of Cracovia, took up the crown, and making
ready to go away with it out of the convention, cried out,
^ Profecto illis temporibus res catliolicorum fere deplorataerat ; cum in amplissi-
mo senatu vix unus aut alter proeter Episcopos repcriebatur. Casper Cicovius Canon,
et Parock. Sardom. Alloquia.
<= Neque vero hoc juranienluin pro tuenda pace evangelica prajslitisset, nisi euni
Johannes Shirli Palatiiius Cracoviensis, vir pienus zeii et niagns cum potentia autho-
ritatis, adegisset ; fertnr cnim cum rex Henricus jam coronaiidus esset nee paccni
inter dissidentes se conservaturum jurasset, sed sileiitio illudere vellet, acceptaquas
regi turn praferebalur corona, exituni ex tcn)plo parasse, et in ha?c prorupisse verba,
si non jurabis non regnabis. Hist. Eccles. Slavon. Regenvol. lib. 1. p. 92.
•^ Condreo succedit Colignius, vir natalibus et militia clarus, qui nisi regi suo mo-
veret bellum, dissidii fomes et caput, virtutis heroicas exemplar erat, supra antiquos
duces, quos niirata est Griecia, quos Roma extulit. Gramond. Histor. Gal. lib. 6.
VOL. VIII. I)
XXXIV THE PREFACE TO THE RBADEU.
* Si non jurabis non regnabis : if you will not swear you
shall not reign ;' and thereby compelled him to take the
oath agreed upon.
This progress, I say, had the doctrine of the gospel made
in those nations, so considerable a portion of the body of
the people were won over to the belief of it, when, through
the craft and subtlety of the old enemy of the propagation
thereof, this apostacy of some to Treithism, as Georgius
Pauli; of some to Arianisra, as ErasmusJohannes; of some to
Photinianism, as Statorius Blandrata ; some to Judaism, as
Sidelius, of whom afterward ; the foundation of the whole
building was loosened; and, instead of a progress, the re-
ligion has gone backwards almost constantly to this day.
When this difference first fell out, the 'Papists not once
moved a mouth, or pen for a long time, against the broachers
of all the blasphemies mentioned, hoping that by the
breaches made by them on the reformed churclifis, they
should at length be able to triumph over both. .For which
end, in their disputes since with Protestants, they have striven
to make advantage of the apostacy of many of those who
had pretended to plead against the Papacy, in behalf of the
reformed churches, and afterward turned Antitrinitarians :
as I remember it is particularly insisted on in an English
treatise which I saw many years ago, called Micheus, the
converted Jew : and indeed it is supposed, that both '^Paulus
Alciatus and Ochinus turned Mahometans.
Having thus then disturbed the carrying on of the re-
formation, many ministers and churches falling off to Tri-
theism and Samosatenianism, they laid the foundation of
their meeting at Racovia, from which place they have been
most known since, and taken notice of in the world. The
first foundation of what they call the church in that place,
was made by a confluence of strangers out of ^Bohemia and
« Quid interea bonus ille Hosus Cardinalis cum suis Catliolicis? Nenipe ridcre
suavitcr, et quasi ista nihil ad ipsos pcrtiiu'rei't, aliud quidvis agere, inio etiam nos-
Iros uiidiqiic, ad extlngucnduiu lioc inceiidiuin accurcnles, probrosis libellis arcessere.
Bez. Ep.8l.
f Cum Gentilis de Paulo Alciato sodali suo rogaretur, factus estinquit Maliome-
tanus. Beza. Epist. ubi supra.
e Erant alii quoquc Antitriuitarii sectre Anabaptistica; per Bohsemiam et Mora-
viaui lotigc lateque serpcntis scctatnrcs, qui absurdam illam bonorum comniunioncui,
obscrvaturi ultro abjectis suis conditionibus Racoviam se contulerunt. Novaai Hicru ■
salem ibi loci exlriicturi,(ut aiebaiit) ad banc ineptain societatem plurinios invitnbant
Bobiics, &ic, Regun. lib. 1. p. 90.
THE PREFACE TO THE READER. XXXV
Moravia, with some Polonians, known only by the name of
Anabaptists, but professing a community of goods, and a
setting up of the kingdom of Christ ; calling Racovia, where
they met, the New Jerusalem, or at least professing, that
there they intended to build and establish the New Jerusalem,
with other fanatical follies, which Satan hath revived in per-
sons not unlike them, and caused to be acted over again in
the days wherein we live ; though for the most part, with
less appearance of holiness and integrity of conversation
than in them who went before.
The leaders of these men who called themselves their
ministers, were GregoriusPauli, and Daniel Bielenscius; of
whom Bielenscius afterward recanted, and '^Gregorius Pauli
being utterly wearied, ran away from them, as from a hard
service.
And as Faustus Socinus tells us in his preface to his
answer to Palseologus, in his old age left off all study, and
betook himself to other employments : such were the persons
by whom this stir began.
This Gregorius Pauli, 'Schlusselburgius very ignorantly
affirms to have been the head of the Antitrinitarians, and
their captain, when he was a mere common trooper amongst
them, and followed after others, running away betimes : an
enthusiastical, antimagistratical heretic, pleading for com-
munity of goods. But this Gregory had said, that Luther
did but the least part of the work, for the destruction of
antichrist ; and thence is the anger of Doctor Cunradus,
who every where shews himself as zealous of the honour of
Luther, as of Jesus Christ. So was the man, who had some
divinity, but scarce any Latin at all.
Be pleased now to take a brief view of the state of these
men, before the coming of Faustus Socinus into Poland and
Transylvania ; both those nations, after the death of Sigis-
mund the second, being in the power of the same family of
the Bathori. Of those who professed the reformed religion,
'i Quid commeinorem aniniosi illius Gregorii Pauli insalufato suo grege fugam,
Bez.
'Novi istiAriani exorti sunt in Polonia, Lithuania, et ipsa nimirum Transylvania,
ac eorum caput et ducem se prolitetur Gregorius Pauli minister Ecclesiffi Racovien-
sis, homo impius, arabitiosus, et in blaspheniiis eft'utiendis plane eft'rsnis ; et ila
quidera jactabuiidus, ut adscribere sibi, cum aliis Arianis, non vereatur excisionem
anticliristi ; et ejusdera extirpationeni ab imis fundanicntis : Lutlierura enira vix
minimain partem revelationis autichristi reliquisse ; Schluftelburgh, de Antitri. p. 3.
p 2
XXXVl THE PREFACE TO THE READER.
and were fallen from the Papacy, there were three sorts ;
Lutherans, and Calvinists, and the united brethren ; which
last were originally Bohemian exiles ; but, professing and
practising a more strict way of church order and fellowship
than the other, had very many of the nobility of Poland, and
the people joined to their connnunion. The two latter agreed
in all points of doctrine, and at length came in sundry meet-
ings and Synods to a fair agreement and correspondency,
forbearing one another, wherein they could not concur in
judgment. Now as these grew up to union amongst them-
selves, the mixed multitude of several nations that had joined
themselves with them in their departure out of Egypt, fell a
lusting after the abominations mentioned ; and either with-
drew themselves, or were thrown out from their communion.
At first there were almost as many minds as men amongst
them : the tessera of their agreement among themselves,
being purely opposition to the Trinity, upon what principles
soever; had a man learned to blaspheme the Holy Trinity,
were it on Photinian, Arian, Sabellian, yea, Mahometan, or
Judaical principles, he Vv'as a companion and brother amongst
them. To this, the most of them added Anabaptism, with
the necessity of it, and among the Papists were known by
no other name. That they opposed the Trinity, that they
consented not to the reformed churches, was their religion :
for Pelagianism, afterward introduced by Socinus, there was
little or no mention among them. In this estate, divided
amongst themselves, notwithstanding some attempts in their
Synods (for Synods they had) to keep a kind of peace in
all their diversities of opinions, spending their time in dis-
putes and quarrellings, were they when Faustus Socinus came
into Poland, who at length brought them into the condition
wherein they are, by the means and ways that shall be far-
ther insisted on.
And this state of things, considering how not unlike the
condition of multitudes of men is thereunto in these nations
wherein we live, hath oftentimes made me fear, that if Satan
should put it into tiu- heart of any person of learning and
ability, to serve his Inst and ambition with craft, wisdom,
and diligence, it were not impossible for him to gather the
dispersed, and divided opinionatists of our days to a consent
in some such body of religion, as that which Socinus framed
THE PREFACE TO THE READER. XXXVll
for the Polonians. But of him, his person, and labours, by
what ways and means he attained his end, it may not be un-
acceptable from his own, and friends' writings to give some
farther account.
That Faustius Socinus, of Sene, was born of a good and
ancient family, famous for their skill in the law, in the month
of December, in the year 1539 ; that he lived in his own
country, until he was about the age of twenty years. That
then leaving his country after his uncle Laslius, he went to
Leyden, and lived there three years. That then upon the
death of his uncle, having got his books, he returned into
Italy, and lived in the court of the great duke of Tuscany
twelve years; about the close of which time he wrote his
bookinltalian, 'de AuthoritateSacraeScripturse.' Thatleav-
ing his country he came to Basil, in Switzerland, and abode
there three years, and somewhat more, are things commonly
known, and so little to our purpose, that I shall not insist
upon them.
All the vv'hile he was at Basil, and about Germany, he
kept his opinions much to himself, being*" intent upon the
study of his uncle Leelius's notes, as the Polonian gentleman
who wrote his life confesseth: whereunto he added the dia-
logues of Bernard us Ochinus, as himself acknowledgeth,
which, about that time were turned into Latin by' Castellio,
as he professed, to get money by his labour to live upon
(though'" he pleads that he read Ochinus's dialogues in
Poland, and as it seems not before); and from thence he was
esteemed to have taken his doctrine of the mediation of
Christ.
The papers of his uncle Lselius, of which himself often
makes mention, were principally his comment upon the first
chapter of St. John, and some notes upon sundry texts of
Scripture, giving testimony to the Deity of Christ ; among
^ Illic sollidura trlennium quod excnrrit theologia; studio incubuit, paucissimis
Lselii patrui scriptis et pluribus ab iis relictis notis multum adjutus est. Vita Fausti
Socini.
' Bernardini Ocliini Dialogos transtuli, non ut judex, sed ut translator; etexejus-
modi opera ad alendani familiam quffistuiu facere solitus. Castel. Apol.
m Illud certissiinuin est, Gregoriura Zarnovecium ministruin ut vocant evangelicum
qui nomiualini ad versus disputationem meara de Jesu Christo Salvatore libellum Po-
lonice edidit, in ejus praefatione asserit, me ex Ochini dialogis annis ab hinc circiter
trigiiita quiiique editis sentetitiam iiiius nieoe disputationis accepisse, nam certe in
Dialogis illis, quorum non pauca exempla jaradiu in ipsa Polonia niihi videre con-
tigit,&c. Faust. Socin. Episf. ad Martinum Vadovituni Acad. Craco. Professorera.
XXXVIU THE PREFACE TO THE READER.
which Faustus extols that abominable corruption of John
viii. 58. of which afterward 1 shall speak at large. Socin.
Respon. ad Eras. Johan. His comment on the first of
John, "Beza tells us, is the most depraved and corrupt
that ever was put forth ; its author having outgone all
that went before him in depraving that portion of Scrip-
ture.
The comment itself is published by Junius, ' in defensione
sanctffi Trinitatis,' and confuted by him ; and Zanchius, at
large, 'de tribus Elohim. lib. 6. cap. 2.etdeinceps;' Faustus
varying something from his uncle in the carrying on of the
same design.
His book, * de Jesu Christo servatore,' he wrote, as the au-
thor of his life assures us, whilst he was in, and about Basil ;
as also many passages in his epistles and other writings ma-
nifest.
Aboufthe year 1575, he began it, which he finished about
the year 1578; although the book was not printed till the
year 1594. For, upon the divulging of it (he then living at
Cracovia), a tumult was raised against him by the unruly and
disorderly students, wherein he was dragged up and down,
and beaten, and hardly escaped with his life; which inhuman
precedence he expostulates at large in an epistle to Martin
Vaidovita, a professor of the university, by whose means he
was delivered from being murdered. But this fell out in the
year 1598, as is evident from the date of that epistle, four
years after the book was printed.
The book is written against one Covet, whom I know by
nothing else, but what of his disputes with Socinus is by him
published. Socinus confesseth that he was a^ learned man,
and in repute for learning. And, indeed, if we may take an
estimate of the man from the little that is there delivered of
him, he was a godly, honest, and very learned man, and spake
" Lrelius in Samosafcni paries clam traiisiit; verbo Dei lit ex quodam ejus scripto
nunc liquet adeo veteralorie ct plane veisutc depravato, ac pripsertini prinio cvan-
gelii Joliann. capitc, ut niilii quidcm vidcatur ouines ejus coiruptorcs superasse.
BezaKpist. 81.
o Cum Basiliae degeret ad annum usque 1575 dum lumen sibi exortum, ad alios
propagarc studet, ab ainicis ad alienos sensim dllapso disserendi argumento, dispu-
tationeni de Jesu Chrislo Servatore ore priniura intlioataiu, postca scripto coiupiex-
us est : cui anno 1578 suramam nianum iniposuit. Eques I'oloii. \'ita Socin.
P Et sane niirum est cum bonis Uteris ut audio, et ex sermone queni simul lia-
buiraus conjicere, atque ex tuis scriptis pofui sisadmodum ex cultus te id iion vidissc.
Socin. de Senratore, 1. 1. part 1. c. 10.
THE PREFACE TO THE READER. XXXIX
as much iu the cause as might be expected, or was needful
before farther opposition was made to the truth he did de-
fend. Of all the books of him concerning whom we speak,
thishis disputation ' de Jesu Christo Servatore' is written with
the greatest strength, subtlety, and plausibility ; neither is
any thing said afterward by himself, or the rest of his follow-
ers, that is not comprised in it. Of this book he was wont
afterward toi boast, as Crellius informs us, and to say, 'that
if he might have some excellent adversary to deal withal
upon the point, he then would shew what could farther be
spoken of the subject.'
This book at its first coming out, was confuted by Gre-
gorius Zarnovecius (as Socinus testifies in his epistle to
Vadovita) in the Polonian language, which was afterward
translated into Latin by Conradus Huberus, and printed at
Franeker, an. 1618. Also, by one Otho Casmannus ; and
thirdly, at large, by Sibrandus Lubbertus, anno 1611 ; who,
together with his refutation, printed the whole book itself:
I hope to no disadvantage of the truth, though a late apos-
tate to Rome, whom we called here "^Hugh Cressey, but is
lately commenced B. Serenus Cressey, a priest of the order
of Benedict, and who would have been even a Carthusian,
(such high honour did the man aim at) tells us, that some of
his scholars procured him to do it, that so they might get
the book itself in their hands. But the book will speak for
itself with indifferent readers, and for its clearness is extolled
by^ Vossius. Generally, all that have since written of that
subject, in theses, commonplaces, lectures, comments, pro-
fessed controversies, have made that book the ground of
their procedure.
One is not to be omitted, which is in the hands of all
those who inquire into these things, or think that they are
concerned in the knowledge of them : this is Grotius's
* Defensio fidei catholicse de satisfactione Christi, adversus
Faustum SocinumSenensem.' Immediately upon the coming-
out of that book, animadversions were put forth against it
1 Audiviraus ex iis qui famiiiariter ipso sunt usi, cum significasse, sicut turn jacla-
batur, excellens sibi si contingeret adversarius, qui librum de Jesu Christo servatore
adoriretur, tuin demum se totum hoc arguraentum ab origine explicaturum. Crelli.
Prsefat. Respon. ad Grot. p. 12.
•■ Exoniologesis of Hugh Paulin de Cressey, &c.
» Postluculeutas Sibrandi Luberti commentationes adversum Socinum cditas Vos.
resp. ad judicium Ravcnsp.
xl THE PREFACE TO THE READER.
by Harmannus Ravenspergerus, approved, as' it seems, by
*our doctor Prideaux.
The truth is, those animadversions of Ravenspergerus
are many of them slight, and in sundry things he was mis-
taken, whereby his endeavours were easily eluded by the
learned Vossius," in his vindication of Grotius against hira.
Not that the dissertation of Grotius is free from being liable
to many and just exceptions, partly in things v.lierein he
was mistaken, partly wherein he failed in what he undertook
(v.'hereby many young students are deluded, as ere long may
be manifested); but that his antagonist had not well laid his
action, nor did pursue it with any skill.
However, the interpretations of Scripture, given therein
by that learned man, will rise up in judgment against many
of the annotations, which in his after-comments on the
Scripture he hath divulged. His book was at length an-
swered by Crellius, the successor of Valentinus Smalcius, in
the school and society of Racovia ; after which Grotius
lived about twenty years, and never attempted any reply.
Hereupon it has been generally concluded, that the man was
wrought over to drink in that, which he had before published
to be the" most destructive poison of the church ; the be-
lief whereof was exceedingly increased and cherished by an
epistle of his to Crellius, who had subtilely managed the
man, according to his desire of honour and regard, and by
his annotations, of which we shall have cause to speak after-
ward. That book of Crellius has since been at large con-
futed byy Essenius, and enervated by a learned and ingenuous
author in his 'Specimen refutationis Crellii de Satisfactions
Christi ;' published about the same time with the well-de-
serving labour of Essenius, in the year 1648.
Most of the arguments and sophisms of Socinus about
this business are refuted and dissolved by David Parous, in
his comment on the Romans, not mentioning the name of
him, whose objections they were.
About the year 1608, Michael Gitichius gathered to-
gether the sum of what is argumentative in that book of
'In eosdeniexercuitstylum ut Socinianismi suspicioncm amoliretur Hugo Grotius,
sed praevaricantem aliquotics vellicat in censura, Ravenspergerus. Prideaux lecti.
dc justificaiione.
" Vossii rcspon. ad judicium Ravensperger.
* Praeseiitissiiimni ccclcsia; vencnuiu. >' 'J'riumpiuis Crucis Auforc AikI. Essen.
THE PREFACE TO THE READER. xU
Socinns, against the satisfaction of Christ, which was an-
swered by^ Ludovicus Lucius, professor then at Hamburgh,
and the reply of Gitichius, confuted and removed out of the
way by the same hand. In that brief rescript of Lucius,
there is a clear attempt to the enervating of the whole book
of Socinus, and that with good success, byway of a logical
and scholastical procedure. Only I cannot but profess my
sorrow, that having in his first answer laid that solid founda-
tion of the necessity of the satisfaction of Christ, from the
eternal nature and justice of God, whereby it is absolutely
impossible, that upon the consideration and supposition of
sin committed, it should be pardoned without a due com-
pensation ; in his rejoinder to the reply of Gitichius, he
closes with a commonly known expression of Augustine:
'That" God could, if he would, have delivered us without sa-
tisfaction, but he would not.' So casting down the most
stable and unmoveable pillar of that doctrine, which he so
dexterously built up, in spite of its adversaries.
I dare boldly acquaint the younger students in these
weighty points of the religion of Jesus Christ, that the truth
of this one particular, concerning the eternal justice of God,
indispensably requiring the punishment of sin, being well
established (for which end they have not only the consent,
but the arguments of almost all who have handled these
controversies with skill and success), will securely carry
them through all the sophisms of the adversaries, and cut
all the knots, which with so much subtlety they endeavour
to tie, and cast upon the doctrine of the satisfaction of
Christ, as I have in part' elsewhere demonstrated. From this
book did also Smalcius take the whole of what he has de-
livered about the death of Christ in his Racovian catechism,
not adding any thing at all of his own ; which cc.techisra
as it was heretofore confuted by Frederick Bauldvvinus, by
order of the university of Wittenburgh, and is by several par-
cels by many removed out of the way, especially by Altin-
gius, and Maccovius; so of late it is wholly answered by
^ De gravisslma quajstione iitrum Christus pro peccatis nostris justitiae divinae
satisfecerit necne ? scliolastica disputatio.
a Gitichio itaqiie de absohitaDei potentia seu potestate (de qua nulla nobis du-
bitatio) inaniter blaterantt, elegantissimis Augustini verbis respondeo, Omnia Deus
potuit si voiuisset, &;c. Lucius ad Gitich. p. 110.
'' Diatrib. de justit. Divin. Viud.
xlii THE PREFACE TO THE READER.
'^Nicholaus Arnoldus, now professor at Franeker, which
coming lately to my hands prevented me from proceeding to
a just, orderly refutation of the whole, as I was intended to
do, although I hope the reader will not find any thing of im-
portance therein omitted.
To close the story of this book of Socinus, and the pro-
gress it hath made in the world. This I dare assure them,
who are less exercised in these studies, that tliough the whole
of the treatise have at first view a very plausible pretence and
appearance, yet there is a line of sophistry running through
it, which being once discovered (as indeed it may be easily
felt) with the help of some few principles, the whole fabric
of it will fall to the ground, and appear as weak and con-
temptible a piece, as any we have to deal withal in that war-
fare, which is to be undertaken for the truths of the gospel.
This also I cannot omit, as to the rise of this abomination of
denying the satisfaction of Christ; that as it seems to have
been first invented by the Pelagians, so in after ages, it was
vented by Petrus Abailardus, professor of philosophy at
Paris; of whom Bernard, who wrote against him, saith ;
* Habemusin Francia novum de vetere magistro Theologum,
qui ab ineunte oetate sua in arte lusit dialectica, et nunc in
scripturis Sanctis insanit.' And in his'' epistle (which is to
pope Innocent) about him, he strongly confutes his imagi-
nations about this very business, whereupon he was con-
demned in a^ council at Rome, held by the same Innocent.
This part of our faith being of so great weight and im-
portance, the great basis and foundation of the church, you
will find it at large insisted on and vindicated, in the en-
suing treatise.
The*^ author of the life of Socinus tells us (as he himself
also gives in the information), that whilst he abode about
Switzerland, at Basil, and Tiguri, he had a dispute with
Puccius, which also is since published : this was before his
going into Poland, in the year 1578.
The story of this Puccius, because it may be of some
use, as to the present estate of the minds of many in the
things of God, I shall briefly give from Socinus himself;
<= Religio Sociniani icfiitata. <• Bernard. Epist. 190.
" Baroni. ad ann. 1140.
f Aliam interim cutii Francisco Puccio incuntc. an. 1578. Tiguri confecil. Vi^^
Fausti Socin.
THE PREFACE TO THE READER. xliil
(Epist. 3. ad Matt. Radec) and that as a tremendous ex-
ample of the righteous judgment of God, giving up a per-
son of a light unstable spirit to fearful delusions, with a
desperate issue. Originally^ he was a merchant, of a good
and noble family ; but leaving his profession he betook
himself to study, and for his advantage therein came hither
to'' Oxford. After he had stayed here until he began to vent
some paradoxes in religion, about the year 1565 (being not
able here to prevail with any to close with him), he went to
Basil, where there was a dispute between him and Socinus
before-mentioned ; in the issue whereof, they both professed,
that they could agree in nothing in religion, but, that there
was a God that made the world. At Basil he maintained
universal redemption, and a natural faith, as they then
termed it; or an innate power of believing without the effi-
cacy of the grace of God ; for which he was compelled
thence to depart ; which doing he returned again into Eng-
land ; where, upon the same account he was cast into pri-
son for a season; thence being released, he went into Hol-
land ; from whence by letters he challenged Socinus to dis-
pute, and went one thousand miles (viz. to Cracovia ia Po-
land) afterward, to make it good. After some disputes
there (both parties condescending to them on very ridicu-
lous conditions), Socinus seeming to prevail, by having
most friends among the judges, as the other professed, he
stayed there awhile, and wrote a book, which he styled the
' Shut Bible, and of Elias ;' wherein he laboured to deny all
ordinances, ministry, and preaching, until Elias should
come and restore all things. His reason was taken from
the defection and apostacy of the church ; wherein, said he,
all truth and order w^as lost, the state of the church beino;
not again to be recovered, unless some with apostolical au-
thority and power of working miracles were immediately-
sent of God for that purpose. How far this persuasion hath
prevailed with some in our days, we all know and lament.
Puccius at length begins to fancy, that he shall himself be
employed in this great restoration, that is to be made of the
church by immediate mission from God. Whilst he was in
g Ex nobili adraodam familia, qu?e etiam tres Cardinales habuit, natus, merca-
tura relicta se totuni sacrarura literarum studio tradidit.
•> Quod utcoiuinodius facere posset in Angliam se contulit, ibique in Oxoniensi
Gjmnasio aliquandiu se exercuit, »kc.
xliV THE PREFACE TO THE READER.
expectation of his call hereunto, there comes two English-
men into Poland ; men pretending discourse with angels and
revelations from God ; one of them was the chief at revela-
tions (their names 1 cannot learn), the other gave out what
he received, in his daily converse with angels, and words
he heard from God, about the destruction of all the present
frame of the worship of God. To these men Puccius joined
liimself, and followed them to Prague in Bohemia, though
his friends dealt with him to the contrary, assuring him,
that one of his companions was a mountebank, and the other
a magician; but,_being full of his^former persuasions, of the
ceasing of all ordinances and institutions, with the necessity
of their restitution by immediate revelation from God, hav-
ing got companions fit to harden him in his folly and pre-
sumption, he scorned all advice and away he went to
Prague. No sooner came he thither, but his prophet had a
revelation by an angel, that Puccius must become Papist;
his cheating companion having never been otherwise. Ac-
cordingly he turns Papist, begs pardon publicly for his de-
serting the Roman church, is reconciled by a priest; in
whose society, after he had awhile continued and laboured
to pervert others to the same superstition with himself, he
died a desperate magician. Have none in our days been
led in the like maze ? hath not Satan led some in the same
circle, setting out from superstition to profaneness, pass-
ing through some zeal and earnestness in religion, rising to
a contemptof ministry and ordinances, with an expectation
of revelations, and communion with angels ? And how
many have again sunk down into popery, atheism, and hor-
rible abominations, is known to all in this nation, who
think it their duty to inquire into the things of God. I have
given this instance, only to manifest that the old enemy of
our salvation is not playing any new game of deceit and
temptation, but such as he hath successfully acted in former
generations. Let not us be ignorant of his deceits.
By the way a little farther to take in the consideration
of men like minded with him, last mentioned. Of those
who denied all ordinances, and maintained such an utter
loss, and defection of all church, state, and order, that it
was impossible it should be restored without new apostles,
evidencing their ministry by miracles, this was commonly
THE PREFACE TO THE READER. xlv
the issue ; that being pressed with this, that there was no-
thing needful to constitute a church of Christ, but that there
were a company of men believing in Jesus Christ, receiving
the word of God, and taking it for their rule ; they denied
that indeed now there was, or could be any faith in Jesus
Christ, the ministers that should beget it being utterly
ceased ; and therefore, it was advisable for men to serve
God, to live justly, and honestly, according to the dictates
of the law of nature, and to omit all thoughts of Christ, be-
yond an expectation of his sending persons hereafter, to
acquaint the world again with his worship.
• That this was the judgment of' Math. Radecius, his ho
noured friend Socinus informs us ; though he mollifies his
expression, p. 123. ascribing it to others ; whether many
in our days are not insensibly fallen into the same abomina-
tions a little time will discover. The main of the plea of
the men of this persuasion in those days, was taken from
the example of the Israelites under that idolatrous apostacy,
wherein they were engaged by Jeroboam. In the days of
Elijah there were, said they, seven thousand who joined
not with the residue in their false worship and idolatry ;
but yet they never went about to gather, constitute, and set
up a new church, or churclies ; but remained in their scat-
tered condition, keeping themselves as they could from the
abominations of their brethren ; not considering that there
is not the same reason of the Judaical and Christian
churches ; in that the carrying on of the worship of God
among them, was annexed to one tribe, yea to one family
in that tribe, chiefly tied to one certain place, no public in-
stituted worship, such as was to be the bond of communion
for the church, being acceptable, that was not performed by
those persons, in that place. So that it was utterly impos-
sible for the godly in Israel then, or the ten tribes to set up
a new church state, seeing they neither had the persons, nor
were possessed of the place, without which no such constitu-
tion was acceptable to God ; as being not of his appointment.
Under the gospel it is not so ; neither as to the one or
other. All places being now alike, and all persons who are
enabled thereunto, having liberty to preach the word, in the
order by Christ appointed, the erecting of churches, and the
* Epist. nd Radec. 3. p. 87. 119.
Xlvi THE PREFACE TO THE READER.
celebration of ordinances, is recoverable according to the
mind of God, out of the greatest defection imaginable,
whilst unto any persons there is a continuance of the word
and Spirit.
But to proceed with Socinus. Blandrata having got a
great interest in the king of Poland, and prince of Transyl-
vania, as hath been declared, and making it his business to
promote the Antitrinitarians, of what sort soever, being in
Transylvania, where the men of his own abomination were
exceedingly divided about the invocation and adoration of
Jesus Christ, Franciscus David carrying all before him, in
an opposition thereunto (of which whole business I shall
give a farther account afterward), he sends for"^ Socinus, who
was known to them, and from his dealing with Puccius be-
gan to be famed for a disputant, to come to him into Tran-
sylvania, to dispute with, and confute Franciscus David, in
the end of the year 1578; where what success his dispute
had, in the imprisonment and death of David, shall be af-
terward related.
Being now fallen upon this controversy, which fell out
before Faustus's going into Poland, before I proceed to his
work and business there, I shall give a brief account of this
business which I have now mentioned, and on which occa-
sion he was sent for by Blandrata into Poland ; referring
the most considerable disputes he had about that difference
to that place in the ensuing treatise, where I shall treat of
the invocation and worship of Christ.
After w^ay was once made in the minds of men, for the
farther work of Satan, by denying the Deity of our blessed
Lord Jesus ; very many quickly grew to have more con-
temptible thoughts of him, than those seemed to be willing
they should, from whose principles they professed (and in-
deed righteously) that their mean esteem of him did arise.
Hence Franciscus David, Georgius Enjedinus, Christianus
Franken, and sundry others, denied that Christ was to be
worshipped, with religious worship, or that he might be in-
vocated, and called upon. Against these Socinus indeed
'' Multiim ilia teinpestate turbarum dcderat TransylvaTiicis Ecclesiis Fiancisci
Davidis ct reliquoruni de honore ac ])Otcstate Cliristi o()inio ; cui nialo reiiK-dium
qujetens Georgius Blandrata Socinum Basiliae evocavit (Anno 1578). Ut pra^cipuura
faclionis diiceni Franciscuin Davidein, a taiii turpi ct pernicioso errore abstralicrct.
"V^ita Faust. Socia.
THE PREFACE TO THE READER, xlvii
contended with all his might, professing that he would not
account such as Christians, who would not allow that Christ
might be invocated, and was to be worshipped ; which that
he was to be, he proved by undeniable testimonies of Scrip-
ture. But yet when himself came to answer their arguments,
whereby they endeavoured to prove, that a mere man (such
as on both sides they acknowledged Christ to be) might
not be worshipped with religious worship, or divine adora-
tion, the man with all his craft and subtleties was entangled,
utterly confounded, silenced, slain with his own weapons,
and triumphed over, as I shall afterward manifest, in the
account which I shall give of the disputation between him
and Christianus Franken about this business. God in l}is
righteous judgment so ordering things, that he who would
not embrace the truth, which he ought to have received,
should not be able to maintain and defend that truth which
he did receive ; for having what in him laid digged up the
only foundation of the religious worship and adoration of
Christ, he was altogether unable to keep the building up-
right ; nor did this fall out for want of ability in the man,
no man under heaven being able on his false hypothesis, to
maintain the worship of Christ ; but, as was said, merely by
the just hand of God, giving him up to be punished by his
own errors and darkness.
Being hardened in the contempt of Christ by the suc-
cess they had against Socinus and his followers, with whom
they conversed and disputed, some of the men before-men-
tioned, stayed not with him at the affirming of him to be a
mere man, nor yet were they began, building on that suppo-
sition, that he was not to be worshipped, but proceeded yet
farther, and affirmed, that he was indeed a good man, and
sent of God, but yet he spake not by the spirit of prophesy ;
but so, as that whatever was spoken by him, and written
by his apostles, was to be examined by Moses and the pro-
phets, whereto if it did not agree, it was to be rejected :
which was the sum of the ''first and second theses of Fran-
■' Homo ille Jes. Nazarenus qui Christus appellatur, non per spirituiii propheti-
cura, sed per Spiritum sanctum locutus est ; id est, quamvis a Deo legatus fuerit, non
tamen quaecunque verba ex ipsius Dei ore provenisse censenda sunt. 2. Hinc fit ut
illius et apostolorum ejus verba, ad Mosaicaj legis et aliorum propheticorum oraculo-
rum noriuam expendenda sint, et siquid contrarium vel diversum ab bis in illis repe-
litur, aiit reperiri, videtur, id aut rejicicndura, aut certe ita interpretandum sit, ut
xlviii THE PREFACE TO THE READER.
ciscus David, in opposition to which ^Socinus gave in his
judgment in certain antitheses to Christopher Barthorseus,
prince of Transylvania ; who had then cast David into pri-
son for his blasphemy.
To give a little account by the way, of the end of this
man, with his contempt of the Lord Jesus.
In"' the year 1579, in the beginning of the month of June,
he was cast into prison by the prince of Transylvania, and
lived until the end of November. That he w'as cast into
prison by the instigation of Socinus himself and Blandrata,
the testimonies are beyond exception : for this is not only
recorded by Bellarmine and others of the Papists, to whose
assertions concerning any adversary with whom they have
to do, I confess much credit is not to be given, but by
others also of unquestionable authority." This indeed"
Socinus denies, and would willingly impose the odium of it
upon others ; but the truth is, considering the keenness and
wrath of the man's spirit, and the 'thoughts he had of this
miserable wretch, it is more than probable, that he w'as in-
strumental towards his death. The like apology does'!
Smalcius make in his answer to Franzius about the carriage
of the Saraosatenians in that business of Franciscus David,
where they accused one another of craft, treachery, bloody
cum Mbsis et Prophetaruni doctrina consentiat quae sola raorum et divini cuilus
regula est.
1 Theses quibus Francisci Davidis sententia de Christi niunere explicatur una
cum antiihcsibusEcclesiffi a Socino couscripiis, et illustrissimoTransjlvanise Principi
Christophero Banliorao oblatis.
•" Cerium est ilium in ipso initio mensis Jiinii carceri inclusiun fuisse, et vixisse
usque, ad mensem Noverabris, nisi vebementer fallor, quo extinctus est. Socin. ad
Wiek. cap. 2. p. 44.
n lllud vero notandiim.quod procurantibus Georgio Blandrata etFausto Sncino,
in Transylvania exbnlibus, Franciscus David raorti traditus fuit. Adrian. Regcn.
Ilisto. Ecclcs. Slavonlca, lib. 1. p. 90.
o Quod si Wiekus intciiigit damnandi veibo noslros niiuistros ccnsuisse ilium
aliqua poena aflicicndum, aut vult fallere, aut cgregie faliilur : nam certum est, in
judicio illo, cum minister quidam Calvinianus Cliristopliero Principi, qui toti action!
interfuit, et pra'fuit, satis longa oratione pcrsu?.siss( I, ut tulcin iiominein e medio
tolleret, minilans iram Dei nisi id fecissct, ministros noslros proprius ad ipsum prin-
cipem accedentes, rcvcrenter illi suppiicasse, ut miseri hominis misereri veliet, et
clementcm et benignum sc crga ilium pra^bere. Socin. ad Wiekum. cap. 2. p. 47.
P Imo plusquam lia'reticum eum (Ecclesiai nostra-) jndicaverunt, nam talern ho-
niinem indignum Cliristiano nomine esse dixerunt; quippc qui Cbristo iuvocationis
cultum prorsHs dctralicndo, et cum curam Ecclcsiiu gerere negando. simul reipsa
negaret eum esse Christum, idem ubi supra.
'I Exemplum dcniquc aft'ert nostrorum (Tbes. 108.) quomodo sc gessermt in
Transylvania, in negotio Francisci Davidis : quomodo scmclipsos in actu illo inter
se reo3 ajant valricia;, crudelitatis sanguinaria', proditionis, &c. Smalcius. Refula.
Tbcs. do Hjpocrit. disput. 9. p. 298.
THE PREFACE TO THE READER. xlix
cruelty, treason. Being cast into prison the miserable
creature fell into a 'frenetical distemper through the re-
venging hand of God upon him, as Socinus confesseth him-
self. In this miserable condition the devil (saith the histo-
rian) appeared unto him ; whereupon he cried out, ^ ' Behold
who expect me their companion in my journey ;' whether
really, or in his vexed distempered imagination, disordered
by his despairing mind, I determine not; but most certain
it is, that in that condition he expired : not' in the year
1580, as Bellarmine, Weike, Rsemundus, and some of ours
from them, inform us, but one year sooner, as he assures us
who best knew. And the consideration of this man's des-
perate apostacy and his companions, might be one cause
that about this time, sundry of the Antitrinitarians were
converted ; amongst whom was " Daniel Bielenscius, a man
afterward of good esteem.
But neither yet did Satan stop here, but improved the
advantage given him by these men, to the utter denying
of Jesus Christ : for unto the principle of Christ's being not
God, adding another of the same nature, that the prophecies
of the Old Testament were all concerning temporal things ;
some amongst them at length concluded, that there was no
promise of any such person as Jesus Christ in the whole
Old Testament. That the Messiah or King promised, was
only a king promised to the Jews, that they should have
after the captivity, in case they did not offend, but walk
with God. " ' The kingdom,' say they, 'promised in the Old
' De Phrenesi ista in quam inciderit, aliquid sane auditum est, non tantum
biduo ante mortem sed pluribus diebus. Socin. ubi supra.
8 Ecce qui me comiteni itineris expectant. Flor. Remund, lib. 4. cap. 12.
t Manifeste in eo sunt decepti, qui hoc An. 1580, accidisse scribunt, cum cer-
tissiraum sit ea facta fuisse uno anno ante, hoc est, Anno 1579. Socinus : ad Weik.
p. 44.
« Duces hujus agminis Anabaptistici, et Antitrinitarii erant Gregorius Paulas,
Daniel Bielenscius, et alii, quorum tandem aliqui phanatico proposito relicto, ad
ecclesiaiu evangelicam redierunt, ut Daniel Bielenscius, qui Cracovire omnium su-
orum eorum publice pcenitentiam egit, ibidemque, ecclesiae Dei commode prajfuit :
Adrian. Regenvol. Histor. Ecclesiae Slavonicee. lib. 1. p. 90.
^ Ita arguraentor, quoties regnum Davidi usque in seculum promissum est, tale
necesse fuit, ut posteri ejus, in quibus ha;c promissio impleri debebat, liaberent : sed
regnum mundanum Davidi usque in seculum promissum est, ergo regnum mnnda-
num posteri Davidis ut haberent necesse est : et per consequens. Rex iile, quem
Prophetse ex hac promissione post captivitatem Babylonicam regnaturum promise-
runt, perinde ut cieteri posteri Davidis, mundanum regnum debuit habere. Quod
quia Jesus iile non habuit, non enim regnavit ut David, et posteri ejus, sed dicitur
habere coeleste regnum, quod est diversum a niundano regno, ergo Jesus iile non est
Hex, quem Propheta? promiserunt. Martin. Seidelius Epist. I. ad Socinum.
VOL. VIII. E
I THE PREFACE TO THE READER.
Testament, is a kingdom of this world only ; but the king-
dom which you assert to belong to Jesus of Nazareth, was a
kingdom not of this world, a heavenly kingdom, and so
consequently not promised of God, nor from God :' and
therefore, with him they would not have ought to do. This
was the argument of Martin Seidelius, in his epistle to So-
cinus and his companions.
What advantage is given to the like blasphemous ima-
ginations with this, by such Judaizing annotations on the
Old Testament as those of Grotius, time will evidence.
Now because this man's creed is such as is not to be paral-
leled, perhaps some may be contented to take it in his own
words, which are as followeth :
' Cseterumut sciatis cujas sim religionis,quamvis idscrip-
to meo quod habetis, ostenderim,tamenhic breviter repetam.
Et primum quidem doctrinade Messia, seu rege illo pro-
misso, ad meam religionem nihil pertinet : nam Rex ille tan-
tum Judffiis promissus erat, sicut et bona ilia Canaan. Sic
etiam circumcisio, sacrificia, et reliquce ceremoniae Mosis ad
me non pertinent, sed tantum populo Judaico promissa, data,
et mandata sunt. Neque ista fuerunt cultus Dei apud
Judasos, sed inserviebant cultui divino, et ad cultum divinum
deducebant Judaeos. Verus autem cultus Dei quem meam
religionem appello, est Decalogus : qui est seterna, etimmu-
tabilis voluntas Dei ; qui Decalogus ideo ad me pertinet, quia
etiam mihia Deodatus est, non quidem pervocem sonantera
de coelo, sicut populo Judaico, at per creationem insita est
raenti meas; quia autem insitus Decalogus, per corruptionem
naturaj humange, et pravis consuetudinibus, aliqua ex parte
obscuratus est, ideo ad illustrandum eum, adhibeo vocalem
decalogum, qui vocalis decalogus, ideo etiam ad me, et ad
omnes populos pertinet, quia cum insito nobis decalogo
consentit, imo idem ille decalogus est. Hac est mea sen-
tentia de Messia, seu rege illo promisso, et hsec est mea re-
ligio, quam coram vobis ingenue profiteor.' Martin. Seidelius
Olaviensis Silesius
To this issue did Satan drive the Socinian principles, in
this man and sundry others : even to a full and peremptory
denial of the Lord that bought them. In answering this
man, it fell out with Socinus much as it did with him in his
disputation with Franken, about the adoration and invo-
THE PREFACE TO THE READER. ll
cation of Jesus Christ; for granting Franken tliat Christ
was but a mere man, he could no way evade his inference
thence, that he was not to be invocated. So granting Sei-
delius, that the promises of the Old Testament were all tem-
poral ; he could not maintain against him, that Jesus
Christ, whose kingdom is heavenly, was the King and Me-
sias therein promised: for ^ Faustus hath nothing to reply,
btit that God gives more than he promised, of which no
man ought to complain. Not observing that the question
being not about the faithfulness of God in his promises, but
about the thing promised, he gave away the whole cause,
and yielded that Christ was not indeed the King and Me-
siah promised in the Old Testament.
Of an alike opinion to this of Seidelius, was he of whom
we spake before, Franciscus David ; who, as to the kingdom
of Christ, delivered himself to this purpose : 'That he was
appointed to be a King of the Jews, and that God sent him
into the world to receive his kingdom, which was to be
earthly and civil, as the kingdoms of other kings : but the
Jews rejected him, and slew him, contrary to the purpose of
God, who therefore took him from them, and placed him in
a quiet place, where he is not at all concerned in any of the
things of the church, but is there in God's design a King,
and he will one day send him again to Jerusalem, there to
take upon him a kingdom, and to rule as the kings of this
world do, or have done.' (Thes. Francisci David de adorat.
Jes. Christi.)
The reminding of these abominations, gives occasion by
the way to complain of the carnal apprehensions of a king-
dom of Clirist, which too many amongst ourselves have
filled their thoughts and expectations withal. For my part,
I am persuaded that before the end of the world, the Lord
Jesus, by his word and Spirit, will multiply the seed of Abra-
ham as the stars of heaven, bringing into one fold the rem-
nant of Israel, and the multitude of the Gentiles ; and that his
church shall have peace after he hath judged and broken
the stubborn adversaries thereof, and laid the kingdoms of
y Nam quod dicimus, si Deus mundanum regem niuiidanumque regnuro pro-
misit, caBlestem autem regem, Cfeleste regnum reipsa prffistitit plus eura prasstitisse
quam proraiserit, recte omnino dicimus, nam qui plus prsestat quam promisit, suis
proraissis non modo non stetisse sed ea etiam cumulate praestitisse est agnoscendus.
Socin. Epist. ad Seideliuni, p. 20.
E 2
lii THE PREFACE TO THE READER.
the nations in a useful subserviency to his interest in this
world ; and that himself will reign most gloriously, by a
spirit of light, truth, love, and holiness, in the midst of
them. But that he hath a king-dom of another nature and
kind to set up in the world, than that heavenly kingdom
which he hath peculiarly exercised ever since he was ex-
alted and made a Ruler and a Saviour, that he should set up
a dominion over men, as men, and rule either himself present
or by his substitutes, as in a kingdom of this world, which
is a kingdom neither of grace nor glory. I know it cannot
be asserted, without either the denial of his kingdom for the
present or that he is, or hitherto hath been, a king, which
was the blasphemy of Franciscus David before-mentioned ;
or the affirming that he hath, or is to have, upon the promise
of God two kingdoms of several sorts, of which in the
whole word of God there is not the least tittle.
To return. About the end of the year 1579, Faustus So-
cinus left ^Transylvania, and went into Poland, which he
chose for the stage whereon to act his design. In what es-
tate and condition the persons in Poland and Lithuania were,
who had fallen off from the faith of the Holy Trinity, was
before declared. True *it is, that before the coming of So-
cinus, Blandrata, by the help of Franciscus David had
brought over many of them from Sabellianism, and Tritheism,
and Arianism, unto Samosatenianism, and a full plain denial
of the Deity of Christ.
But yet with that Pelagian doctrine, that Socinus came
furnished withal unto them, they were utterly unacquainted;
and were at no small difference many of them about the
Deity. The condition of the first man to be mortal and ob-
noxious to death, that there was no original sin, that Christ
was not a high-priest on the earth, that he made no satisfac-
tion for sin, that we are not justified by his righteousness,
but our own, that the wicked shall be utterly consumed and
annihilated at the last day, with the rest of his opinions,
which afterward he divulged, they were utterly strangers
' Anno 1515, jam quadragcnarius niigravit in Poloniam. Vita Faust. Socin.
=' Extat apud me ipsius Blandrafa> cpistola.non tamen scripta sineThcseo (Stato-
rio) si Blandratuni bene novi, in (jiia Grcfiorium Pauliiiii a Trithcisiiio ad Saniosateni
dogma revocare nititiir. lucidit eniiii Ijlandrata in 'J'ransylvaniam rcdiens in fjuen-
dain Franciscuni David, paulo niugis, qiiaiu buperiores illi ut aiiirit providuiu. Beza,
Epjit. 81.
THE PREFACE TO THE READER. liii
unto ; as is evident from the contests he had about these
things with some of them in their synods, and by writing,
especially with Nieraojevius, one of the chief patrons of their
sect.
In this condition of affairs the man being wise and
subtle, obtained his purpose by the ensuing course of pro-
cedure.
He joined himself to none of their societies ; because,
being divided amongst themselves, he knew that by ad-
hering to any one professedly, he should engage all the rest
against him. That which he pretended most to favour and
for whose sake he underwent some contests, was the assem-
bly at Racovia, which at first was collected by Gregorius
Paulus, as hath been declared.
From these his pretence of abstaining, was their rigid
injunction of all to be rebaptized, that entered into their fel-
lowship and communion. But he who made it his design
to gather the scattered Antitrinitarians into a body, and a
consistency in a religion among themselves, saw plainly, that
the rigid insisting upon Anabaptism, which was the first
principle of some of them, would certainly keep them at an
unreconcilable distance. Wherefore he falls upon an opi-
nion much better suited to his design, and maintained, that
baptism was only instituted for the initiation of them, who
from any other false religion were turned to the religion of
Christ; but that it belonged not to Christian societies, or to
them that were born of Christian parents, and had never
been of any other profession or religion, though they might
use it, if they pleased, as an indifferent thing. And, there-
fore, he refused to join himself with the Racovians, unless
upon this principle, that they would desist for the time to
come, from requiring any to be baptized that should join
with them. In a short time he divided that meeting by this
opinion, and at length utterly dissolved them, as to their old
principles they first consented into, and built the remainder
of them by the hand of Valentinus Smalcius into his own
mould and frame.
The author ""of his life sets it forth, as a great trial of his
^ Ecclesiis Polonicis, qua3 soluni patrem Domini Jesu sumniumDeum agnoscuiit,
])ubllce adjungi arabivit, sed satis acerbe atque din repulsam passus est, qua tamen
jgnoniinia iiiinime accensus, vir, non tam indole quaiii aninii instituto, ad patientiani
coinpositus, nulla unquara alienati aiiirai vestigia dedit. V^ita Faust. Socin.
liv THE PREFACE TO THE READER.
prudence, piety, and patience, that he was repulsed from
the society at Racovia, and that with ignominy ; when the
truth is, he absolutely refused to join with them, unless they
would at once renounce their own principles and subscribe
to his, which is as hard a condition as can be put upon any
perfectly conquered enemy. This himself delivers at large
on sundry occasions, especially insisting on and debating
that business in his epistles to Simon Ronembergius and to
Sophia Siemichovia. On this score did he write his dispu-
tation ' de baptismo aquas,' with the vindication of it from
the animadversions of A. D. whom I suppose to be Andrew
Dudithius, and of M. C. endeavouring with all his strength
to prove that baptism is not an ordinance appointed for the
use of Christians or their children, but only such as were
converted from Paganism or Mahomedism : and this he did
in the year 1580, two years after his coming into Poland, as
he declares by the date of the disputation from Cracovia, at
the close thereof. And in this persuasion he was so fixed, and
laid such weight upon it, that after he had once before broken
the assembly at Racovia, in his old days he encourages
Valentinus Smalcius,'' then their teacher to break them
again, because some of them tenaciously held their opinion;
and for those, who, as Smalcius informed him, would there-
upon fall off to the reformed churches, he bids them go, and
a good riddance of them. By this means, I say, he utterly
broke up, and divided and dissolved the meeting at Racovia,
which was collected upon the principles before-mentioned,
that there remained none abiding to their first engagement,
but a few old women, as '^Squarcialupus tells him, and as
himself confesses in his answer for them to ^Palseologus.
By this course of behaviour, the man had these two advan-
« Nam quod mihi objicis me commiinionem cum fratribus, ct Chrisii fidelibus sper-
nerc, nee curare ul cuu) ipsis ca'naiu Domini celcbrem, rcspondoo, uio postquani ia
Poloniani veiii, nihil aufiquius habuissc, quam ut me cpiani niaxiiiic fratribus conjtin-
gerera, licet invcnisscm illos in non parvis rcligionis nostra; capitibus, anie diversuni
scntire; quemadmodum nuilti hodioque sentiunt : quod si nibiinminus aquai baptis-
nium una cum illis non accipio, hoc prreterea tit, quia id bona conscienlia facere ne-
quco, nisi publice ante ]Kotcstor, me non quod censeani baptismum aquse mihi mei-
que siinilibus, ullo modo neccssariuin esse, &cc. F.pisl. ad Sopiiiam Sicmichoviani,
fieniinam nobileni. Epistol. 11. ad Valentinum Smalciuu), Ann. 160-k
•• Dico .secessionem Racoviensium ac delirium, esse ab ecciesia ratione sejungen-
dum, nisi velis conciliabula qu;cqiie amentium anicularum partes ecclesiaj Christiana;
aut ecclesiam api)ellare, Men. Squarcialup. Ejiist. ad Faustum Socinum, p. 8.
•■■ Hue accedit, quod Racovienscs isti, sive ccetus Racoviensis.quem tu pctis atque
oppugnas, vel non ainplius extat, vel ita hodit; inulatus est, et in aliam (piodammodo
formam versus, ut agnosci non quoat. Socin. pra^fat. ad Palaeolog.
THE PREFACE TO THE READER. Iv
tages : l.He kept fair with all parties amongst them, and
provoked not ?,ny by joining with them, with whom they
could not agree ; so that all parties looked on him as their
own, and were ready to make him the umpire of all their
differences, by which he had no small advantage of working
them all to his own principles.
2. He was less exposed to the fury of the Papists, which
he greatly feared (loving well the things of this world),
than he would have been, had he joined himself to any visi-
ble church profession. And, indeed, his privacy of living
was a great means of his security.
His second great advantage was, that he was a scholar
and was able to defend and countenance them ao;ainst
their opposers ; the most of them being miserably weak
and unlearned. One of their best defensatives before his
joining with them, was a clamour against logic and learn-
ing, as himself confesseth in some of his epistles. Now this
is not only evident by experience, but the nature of the thing
itself makes it manifest, that so it will be; whereas, men of
low and weak abilities, fall into by persuasions in religion,
as they generally at first prevail by clamours, and all sorts
of reproaches cast on learning, and learned men; yet if God
in his providence at any time, to heighten the temptation,
suffer any person of learning and ability to fall in amongst
and with them, iie is presently their head and ruler without
control, some testimony hereof our own days have afforded:
and I wish we may not have more examples given vis. Now
how far he prevailed himself of this advantage, the conside-
ration of them with whom he had to do, of the esteem they
had of his abilities, and the service he did them thereby, will
acquaint us.
For the leaders of them, they were for the most part un-
learned ; and so unable to defend their opinions in any mea-
sure against a skilful adversary. Blandrata,^ their great
patron was not able to express himself in Latin, but by the
help of Statorius, who had some learning, but no judgment;
and therefore, upon his difference with Franciscus David, in
Transylvania, he was forced to send for Socinus out of Hel-
vetia, to manage the disputation with him. And what kind
f Petro Statorio operam oninem suam fucandis barbarissinii scriptoris Blandrata;
comnientis navante. Beza.
VI THE PREFACE TO THE READER.
of cattle those were, with whom he had to do at Cracovia,
as well as Racovia, is manifest from the epistle of Simon
Ronembergius, one of the leaders and elders of that which
they called their church, which is printed with Socinus's
answer unto it. I do not know that ever in my life I saw,
for matter and form, sense and language, any thing so sim-
ple and foolish, so ridiculously senseless and incoherent, un-
less it were one or two in our own days ; which, w ith this,
deserve an eminent place, ' inter epistolas obscurorum viro-
rum.' And, therefore, Socinus justly feared that his party
would have the worst in disputes, as he acknowledges it be-
fell sLicinius in his conference with Smiglecius, at Novo-
grade ; and could not believe ''Ostorodus, that he had such
success as he boasted in Germany with Fabritius ; and tells
us himself a story of 'some pastors of their churches in Li-
thuania, who were so ignorant and simple that they knew
not that Christ was to be worshipped. What a facile thing
it was, for a man of his parts, abilities, and learning, to ob-
tain a kingdom amongst such as these, is easily guessed.
He'' complains, indeed, of his own lost time, in his young
days, by the instigation of the devil, and says that it made
him weary of his life to think of it, when he had once set up
his thoughts in seeking honour and glory, by being the head
and master of a sect, as Ignatius, the father of the Jesuits
did (with whom as to this purpose he is compared all along
by the gentleman that wrote his life), yet it is evident, that
his learning and abilities were such, as easily promoted him
to the dictatorship among them with whom he had to do.
e Dolerem equldcm ruirum in niodum si disputatio is(a sic liabita fuisset, ut adver-
sarii affirmant, suspitor taiiien nihilominus, quatenus disputationcm ab ipsis editain
pcrcurrt'iido, aniniadvertere ac coiisequi coiijectura potiii, Licinii aiitagonislam arte
disputandi et ipso superiorein es!^c, et id i)i ista ipsa disputatione facilo plorisque
constitissc : nam etsi (ni fallor) Liciiiius nosier neutiquaui in ea Iireresi est, in qua
non pauci ex nostris s\mt, non esse Christiano homini dandam operara diaiecticas.
Epist. ad Baiverovecium, p. 338.
'' A'oidovius Ostoiodi tonics ea ad me scribit, qua; vix niilii permittunt ut exitum
disputationis iilius eum fiiisse ciedam, queui ipse Ostorodus ad me scripsit. Epist.
ad \'alfiif. Sinalciuin quarta, p. n2'2.
' Quod totum fere pondus iilius disputationis, advcrsus eos qui Cliristum adhuc
ignorare dici pnssunt, suslinucris, vebcmenter tibi gratuinr niliil niiiii novum fuit, ex
nanatione ista percipere, ])nstorcs illos Lithuanicos ab ejusmodi ignoralione minima
liberos deprehensos I'uisse. Epist. 5. ad Smaleiuni.
■^ ]Me imitari noli,' qui r.escio quo nialo genio diictorc, cum jam divina; veriiafis
fontes degustassem, ita sum abrcptus, ut niajorem et pofioreni juventutis mcaj partem,
inanibus ijuibusdam aliis studiis, inio inertia; atquc olio dederim, quod cum mecum
jj)se reputo, rcputo autem s;epissinic,taiito dolorc afficior, ut nic vivcre quodam modo
pige»it. Epitt. ad Suial. p. 513.
THE PREFACE TO THE READER, Ivil
It may then be easily imagined what kind of esteem such
men as those would have of so great an ornament and glory
of their religion, who at least was with them in that, wherein
they dissented from the rest of Christians.
Not only after his death, when they set him forth as the
most incomparable man of his time, but in his own life and
to himself, as I know not what excellent person :' that he
had a mind suited for the investigation of truth, was a philo-
sopher, an excellent orator, an eminent divine, that for the
Latin tongue, especially, he might contend with any of the
great wits of Europe, they told him to his face; such
thoughts had they generally of him : it is then no wonder
they gave themselves up to his guidance. Hence Smalcius
wrote unto him, to consult about the propriety of the Latin
tongue, and in his answer to him he excuses'" it as a great
crime, that he had used a reciprocal relative where there was
no occasion for it.
And to make it more evident how they depended on him,
on this account of his ability for instructions, when he had
told Ostorodus an answer to an objection of the Papists, the
man having afterward forgot it," sends to him again to have
his lesson over once more, that he might remember it.
And therefore, as if he had been to deal with school-boys,
he would tell his chief" companions, that he had found out,
and discovered such or such a thing in religion, but would
not tell them until they had tried themselves, and therefore
was afraid lest he should, through unawares, have told it to
any of them : upon one of which adventures OstorodusP mak-
' Ad te quod attinet, aninio es tu quidera ad omnem doctriune rationem, ac veritatis
investigationem nato, magna reruni sopliisticarura cognitio, orator suniinus, et tlico-
logus insignis, linguas tencs maxime Latinam, ut possis cum prsecipuis totius Europaj
ingeniis certare. Marcel. Squarialup. Epist. ad. FaustumSociri.
™Aliud interim in Latina lingua erratum, gravius quam istud sit.anieest corarais-
siim, quod scilicet relative reciproco ubi nullus erat locus usus sum. Epist. 4. ad Va-
lentinum Smalcium, p. .521.
" Memini te mihi liujus rei solutionem cum esses Racoviae afferre, sod qniB mea
esttarditas, vel potins stupiditas,nou bene illius recorder. Ostorod. Epist. ad Faus-
tum Socinum, p. 4bG,
° Tibi siguifico me ni fallor invenisse viam quomodo varum esse possit, quod Chris-
tiis plane libere et citra omnem necessitatem Deo perfectissime obedirit, et tameii
necessarium omnino fuerit ut sic obediret ; qutenam ista via sit, nisi cam ipse per te
(ut plane spero) inveneris, postea tibi aperiara : volo enira prius»tunm hoc in re et
Statorii ingenium experiri, tauietsi vereor ne jam cam illi indicaverim. Epist. ad Os-
toroduni 4. p. 472.
P De quffistione tibr proposita non bene conjecisti, nee quara afters solutionem ea
probari uJlo mode potest. Epist. 6. ad Ostorod. p. 473.
Iviii THE PREFACE TO THE READER.
ing bold to give in his conception, he does little better than
tell him he is a blockhead. Being in this repute amongst
them, and exercising such a dominion in point of abilities
and learning, to prevail the more upon them, he was perpe-
tually ready to undertake their quarrels, which themselves
were not able with any colour to maintain. Hence most of
his books were written, and his disputations engaged in, upon
the desire of one assembly, synod, or company of them or
other, as I could easily manifest by particular instances ;
and by this means got he no small advantage to insinuate
his own principles. For whereas the men greedily looked
after, and freely entertained the things, which Avere profess-
edly written in their defence ; he always wrought in together
therewith something of his own peculiar heresy, that poi-
son might be taken down with that which was most pleas-,
ing. Some of the wisest of them, indeed, as Niemojevius,
discovered the fraud ; who, upon his answer to Andraeus Vo-
lanus, commending what he had written against the Deity
of Christ, which they employed him in, "ifalls foul upon him,
for his delivering in the same treatise, that Christ was not
a priest whilst he was upon the earth; which one abomina-
ble figment lies at the bottom of his whole doctrine of the
justification of a sinner. The case is the same about his
judgment concerning the invocation of Christ, which was,
'that we might do it, but it was not necessary from any pre-
cept or otherwise, that so we should do.'
And this was nine years after his coming into Poland,
as appears from the date of that Epistle ; so long was he in
getting his opinions to be entertained among his friends.
But though this man were a little weary, and held out some
opposition with him, yet multitudes of them were taken with
this snare, and freely drank down the poison they loathed,
being tempered with that which they had a better liking to.
But this being discovered, he let the rest of them know, that
9 Perlecto scripto tuo contra \ olanuiii aniniadverti argumcnta ejus satis accurate
a te refutata, locaquc scripturas picraque cxaminata, ac elucidata, veruiii noii sine
niarore (ne quid gruvius addam) incidi inter legcnduni iii quoddani paradoxon.scrip-
turffi sacra; contrariwrn ac plane liorrcnduni, dum Christum in niurtu sua sivc incruce,
sacrificiuiu obtulisse pernegas, niiror (juid tiiii in nienteni vcnerit, ut tani contidcii-
tcr (nc quid aliud dicain) contra ujanifesta sacra; scriptura; listiuionia pugnarc, con-
trarianiqne scntentiam tucri non timeas. Ej)ist. 1. Joli. Nieniojcv. ad Faubt. Socin.
p. 196.
THE PREFACE TO THE READER. lix
though he was"" entreated to write that book by the Racovi-
ans, and did it in their name, yet, because he had published
somewhat of his own private opinions therein, they might
if they pleased deny, yea, and forswear that they were not
written by their appointment.
And this was with respect to his doctrine about the sa-
tisfaction of Christ, which, as he says, he heard they were
coming over unto. And it is evident from what he writes
elsewhere to Baicerovicius, that he begged this employment
of writing against Volanus ; it being agreed by them, that
he should write nothing but by public consent, because of
the novelties which he broached every day. By this readi-
ness to appear and write in their defence, and so commend-
ing his writing to them on that account, it is incredible
how he got ground upon them, and won thpm over daily to
the residue of his abominations, which they had not re-
ceived.
To these add as another advantage to win upon that
people the course he had fixed on, in reference to others,
which was to own as his, and of his party of the church, ail
persons whatever, that on any pretence whatever opposed
the doctrine of the Trinity, and forsook the reformed church.
Hence he dealt with men as his brethren, friends, and com-
panions, who scarcely retained any thing of Christians ;
some nothing at all ; as Martin Seidelius, who denied Christ;
with Philip Buccel, who denied all difference of good and
evil in the actions of men ; with Eramus Johannes, an Arian ;
with Mathias Radecius, who denied that any could believe
in Christ, without new apostles ; indeed, with all or any sorts
of men whatever, that would but join with him, or did con-
sent unto the opposition of the Deity of our Lord Jesus
Christ,- which was the principal work which he engaged in.
Unto these and the like advantages, the man added all
the arts and subtleties, all the diligence and industry, that
was any way tending to his end. Some of his artifices and
insinuations, indeed, were admirable; though to them who
now review them in cold blood, without recalling to mind
"■ Rogavit me dominus Schomanus, dominus Simon Roneniberf;ius et alii ut ad pa-
reenesin Andrea3 Volaiii responderem, volui ut si quid in hac responsione vobis minus
recte dictum videretur, non bona conscientia tantum, sed jure etiani, earn semper
ejurare possetis. Epist. ad Mar. Balccrovicium, p. 336.
Ix THE PREFACE TO THE READER.
the then state of things, they may seem of another com-
plexion.^
By these and the like means, though he once despaired
of ever getting bis opinions received amongst them, as he
professeth, yet in the long continuance of twenty-four years
(so long he lived in Poland), with the help of ValentinusSraal-
cius, Volkelius, and some few others, who wholly fell in with
him, he at length brought them all into subjection to him-
self, and got all his opinions enthroned, and his practice
taken almost for a rule. So that whereas in former days
they accused him for a' covetous wretch, one that did nothing
but give his mind to scrape up money, and v/ere professedly
oifended with his putting money to usury; for his full jus-
tification, Ostorodus and Voidovius, in the close of the com-
pendium of their religion v;hich they brought into Holland,
profess that their" ' churches did not condemn usury, so that
it were exercised with moderation, and without oppression.'
I thought to have added a farther account in particular,
of the man's craft and subtlety, of his several ways for the
instilling of his principles and opinions, of his personal tem-
per, wrath, and anger, and multiplying of words in disputes,
of the foils he received in sundry disputations with men of
his own Antitrinitarian infidelity, of his aim at glory and re-
nown, expressed by the Polonian gentlemen, who wrote his
life, his losses and troubles which were not many, with all
which and the like concernments of the man, and his busi-
ness in that generation, by the perusal of all that he hath
wrote, and of much that hath been written against him, with
what is extant of the conferences and disputations, synods
and assemblies of those days, I have some little acquaint-
ance ; but, being not convinced of much usefulness in my so
doing, I shall willingly spare my labour. Thus much was ne-
cessary that we might know the men and their conversation,
who have caused so much trouble to the Christian world ;
in which work, having the assistance of that Atheism and
those corrupted principles, which are in the hearts of all by
' Spero fore, lit si quid ilium inecum sentire vetet inleliexero facile viam invenlani
cum in nieam sententiain pertralieiifli. Epist. secunda ad Baiceroviciiini.
' Aliqui fratruni putant congcrendis [K-cuniis me nunc prorsus intcnt\iiu esse. Epist.
ad Eliaiii Arcistrium p. 407 . vide opistolam ad Cliristopli. Morstiiium. pp. .')03— 505.
" Non simpliciter usurani daninant: iiiodo a'quitafis ft cliaritatis regub non vio-
Ictur Compcnd. Religionis Ostorod. ct A^oidovii.
THE PREFACE TO THE READER. Ixi
nature, without the infinite rich mercy of God, sparing a sin-
ful world as to this judgment, for his elects' sake they will
undoubtedly proceed.
Leaving him then in the possession of his conquest, Tri-
theists, Sabellians, Arians, Eunomians, with the followers of
Francis David, being all lost and sunk, and Socinians stand-
ing up in the room of them all, looking a little upon what
ensued; I shall draw from the consideration of the persons
to their doctrines, at first proposed.
After the death of Socinus, his cause was strongly carried
on by those whom in his life he had formed to his own mind
and judgment. Among whom Valentinus Smalcius, Hiero-
nymus Moscorovius, Johannes Volkelius, Cristopherus Os-
torodus, were the chief. To Smalcius he wrote eleven epis-
tles that are extant ; professing his great expectations of
him, extolling his learning and prudence. He afterward
wrote the Racovian Catechism, compiling it out of Socinus's
works ; many answers and replies to and with Smiglecius
the Jesuit, and Franzius the Lutheran ; a book of the divinity
of Christ, with sundry others, and was a kind of professor
among them at Racovia. The writings of the rest of them
are also extant. To him succeeded Crellius, a man of more
learning and modesty than Smalcius, and of great industry
for the defence of his heresy : his defence of Socinus, against
Grotius's treatise ' de causis mortis Christi, de effectu SS.'
his comments and ethics, declare his abilities and industry
in his way. After him arose Jonas Schlichtingius, a man no
whit behind any of the rest for learning and diligence, as in
his comments and disputations against Meisnerus, is evident.
As the report is, he was burned by the procurement of the
Jesuits some four years ago, that they might be sure to have
the blood of all sorts of men found upon them ; what ad-
vantage they have obtained thereby, time will shew. I know
that generation of men retort upon us, the death of Servetus,
at Geneva ; but the case was far different. Schlichtingius
lived in his own country and conversed with men of his own
persuasion, who in a succession had been so, before he was
born. Servetus came out of Spain, on purpose to disturb
and seduce them who knew nothing of his abominations.
Schlichtingius disputed his heresy without reproaching or
blaspheming God willingly, under pretence of denying the
Ixii THE PREFACE TO THE READER.
way and worship of his adversaries. Servetus stuffed all his
discourses with horrid bhisphemies. Beza tells us, that he
called the Trinity, tricipitem Cerberum, and wrote that Moses
was a ridiculous impostor; Beza. Epist. 1, And there are
passages cited out of his book of the Trinity (which I have
not seen), that seem to have as misch of the devil in them,
as any thing that ever yet was written or spoken by any of
the sons of men. If, saith he, Christ be the son of God,
* debuissent ergo dicere, quod Deus habebat uxorem quan-
dam spiritualem, vel quod solus ipse masculus faemineus aut
hermaphroditus, simul erat pater et mater, nam ratio voca-
buli non patitur, ut quis dicatur sine matre pater ; et si logos
filius erat, natus ex patre sine matre ; die mihi quomodo
peperit eum, per ventrem an per latus.'
To this height of atheism and blasphemy had Satan
wrought up the spirit of the man. So that I must say, he is
the only person in the world, that I ever read or heard of,
that ever died upon the account of religion, in reference to
whom the zeal of them that put him to death may be ac-
quitted. But of these things, God will judge. Socinus
says he died calling on Christ; those that were present say
quite the contrary ; and that in horror he roared out mise-
ricordia to the magistrates, but nothing else : but Arcana
Deo.
Of these men last named, their writings and endeavours
for the propagation of their opinion^ others having written
already ; I shall forbear. Some of note amongst them have
publicly recanted and renounced their heresy, as Vogelius
and Peuschelius, whose retractations are answered by Smal-
cius. Neither shall I add much as to their present condi-
tion. They have as yet many churches in Poland and
Transylvania, and have their superintendents after the man-
ner of Germany. Regenv." tells us, that all the others are
sunk and lost, only the Sociuians remain. The Arians, Sa-
bellians, David Georgians, with the followers of Franciscus
David, being all gone over to the confession of Socinus ;
which makes me somewhat wonder at that of Johannes La^tus,
who affirms that about the year 1619, in a convention of the
" Dcnique Sociuistae recensendi niihi veniuiit quia Fausto Socino, per Poloniam et
Transylvaniam virus suum disseniiuanto, turn noiuen lum doctriuani sumpscre ; atque
lii soli, cxtinctis Farnesianis, anaba|)tislis, ct Fraiicisci Davidis sectatoribus supcrsuiit ;
homines ad failaciasct sopliisruata facti. Histor. Ecclcs. Slavon. Jib. 1. p. 90.
THE PREFACE TO THE READER. Ixiii
states in Poland, bhose who denied that Christ ought to be
invocated (which were the followers of Francis David,
Christianas Franken, and Palffiologus), pleaded that the li-
berty that was granted to Antitrinitarians, was intended for
them, and not for the Socinians. And the truth is, they
had footino; in Poland before ever the name of Socinus was
there known, though he afterward ''insults upon them, and
says that they most impudently will have themselves called
Christians when they are not so.
But what numbers they are, in those parts of the v>^orld,
how the poison is drunk in by thousands in the Papacy, by
what advantages it hath, and continues to insinuate itself
into multitudes living in the outward profession of the re-
formed churches, what progress it makes, and what ground
it gets in our native country every day, I had rather bewail,
than relate. This I am compelled to say, that unless the
Lord in his infinite mercy lay an awe upon the hearts of men,
to keep them in some captivity to the simplicity and mys-
tery of the gospel, who now strive every day to exceed one
another in novel opinions, and philosophical apprehensions
of the things of God, I cannot but fear that this soul-destroy-
ing abomination, will one day break in as a flood upon us.
I shall only add something of the occasions and advan-
tages that these men took, and had, for the renewing and
propagation of their heresy, and draw to a close of this
discourse.
Not to speak of the general and more remote causes of
these and all other soul-destroying errors, or the darkness,
pride, corruption, and wilfulness of men; the craft, subtlety,
envy, and malice of Satan, the just revenging hand of God,
giving men up to a spirit of delusion, that they might believe
lies, because they delighted not in the truth, [ shall only re-
mark one considerable occasion, or stumbling-block at which
they fell, and drank in the poison, and one considerable ad-
vantage that they had for the propagation of what they had
so fallen into.
Their great stumbling-block I look upon to be the horri-
ble corruption and abuse of the doctrine of the Trinity in the
* Palaeologus prsecipuus fuit ex Antefignanis illorum qui Christum nee invocan-
dum, nee adorandum essehodie affirmant et interim tamen se Christianos esse irapu-
dcnter profitentur, quo vix quidquam scelestius in religione nostra depravanda ex-
cogitari posse existimo. Socin. Ad. Wiek. Ref. ad cap. 4. cap. 2. p. 42.
XIV THE PREFACE TO THE READER.
writings of the schoolmen, and the practice of the devotion-
ists among the Papists. With what desperate boldness,
atheistical curiosity, wretched inquiries and babbling, the
schoolmen have polluted the doctrine of the Trinity, and
gone off from the simplicity of the gospel in this great mys-
tery, is so notoriously known, that I shall not need to trouble
you with instances for the confirmation of the observation.
This, the men spoken of (being the most, if not all of them
brought up in the Papacy) stumbled at. They saw the doc-
trine concerning that God whom they were to worship ren-
dered unintelligible, curious, intricate, involved in terms and
expressions, not only barbarous in themselves, and not used
in the Scripture, but insignificant, horrid, and remote from
the reason of men ; which, after some struggling, set them at
liberty from under the bondage of those notions : and when
they should have gone to the law and testimony for their
information, Satan turned them aside to their own reason-
ings and imaginations, where they stumbled and fell. And
yet of the forms and expressions of their schoolmen are the
Papists so zealous, as that whoever departs from them in any
kind is presently an Antitrinitarian heretic. The dealings of
Bellarmine, Genebrard, Possevine, and others, with Calvin,
are known : one instance may be taken of their ingenuity.
Bellarmine, in his book *de Christo,' lays it to the charge of
Bullinger, that in his book 'de Scripture etEcclesiae autho-
ritate/ he wrote, that there were three persons in the Deity,
*non statu, sed gradu, non subsistentia, sed forma, non po-
testate, sed specie differentes ;' on which he exclaims, that
the Arians themselves never spake more wickedly : and yet
these are the very words of TertuUian against Praxeas, which
I confess are warily to be interpreted. But by this their
measuring of truth by the forms received by tradition from
their fathers, neglecting and forsaking the simplicity of the
gospel, that many stumbled and fell is most evident.
SchlufFelburgius,' in his wonted respect and favour unto
y Notatu vevo dignissimuni est hisce novis Arianis ad apostasiam sen Arianisnium
occasionem fuisse, doctrinam Calvinistaruni, id quod ipsi Ariani haud obscure pro-
fess! sunt. Recitabo liujus rei exeinpluni nieinorabile de Adamo Neusero ante paucos
amies Ecclesia; Heidelbergeiisis ad S. S. priniario pastorc nobilissiiiio sacraraentario.
Hie ex Zvinglianisrao per Arianisimini ad IMaliomctismuni usque, cum aliis non pau-
cis Calvinisfis Constantinopolin circunicisioneiii judaieam recijiiens et verilatcni ag-
nitam abnegaus progressus est. Hie Adaraus sequeiitia verba dedil Coustautinopol.
D. Gerlachio Anno 1574. nullus nostro tempore inihi notus factus est Arianus qui
THE PREFACE TO THE READER. IxV
the Calvinists, tells us, that from them and their doctrine
was the occasion administered unto this new abomination ;
also, that never any turned Arian, but he was first a Calvi-
nist, which he seems to make good by a letter of Adam
Neuserius, who, as he saith, from a sacramentarian turned
Arian ; and afterward a Mahometan, and was circumcised
at Constantinople, ' This man,' says he, * in a letter from
Constantinople to doctor Gerlachius, tells him, that none
turned Arians but those that were Calvinists first ; and there-
fore, he that would take heed of Arianism, had best beware
of Calvinism.' I am very unwilling to call any man's credit
into question, who relates a matter of fact, unless undenia-
ble evidence enforce me, because it cannot be done without
an imputation of the foulest crime ; I shall therefore but
take leave to ask,
1. What credit is to be given to the testimony of this
man, who upon Conradus's own report, was circumcised,
turned Mahometan and had wholly renounced the truth
which he once professed ? For my part, I should expect
from such a person nothing but what was maliciously con-
trived for the prejudice of the truth, and therefore suppose
he might raise this on purpose, to strengthen and harden
the Lutherans against the Calvinists, whom he hated most,
because that they professed the truth which he had re-
nounced, and that true knowledge of Christ and his will,
which now he hated ; and this lie of his he looked on as an
expedient for the hardening of the Lutherans in their error,
and helping them with a stone to cast at the Calvinists.
2. Out of what kindness was it that this man bare to
Gerlachius, and his companions, that he gives them this
courteous admonition to beware of Calvinism ? Is it any
honour to Gerlachius, Conradus himself, or any other Lu-
theran, that an apostate, an abjurer of Christian religion,
loved them better than he did the Calvinists? What person
this Adam Neuserus was, and what the end of him was, we
have an account given by Maresius from a manuscript his-
tory of Altingius. From Heidelberg, being suspected of
a conspiracy with one Sylvanus, who for it was put to death,
he fled into Poland, thence to Constantinople, where he
non antca fuerit Calvinista. Servetiis, &c. igitiir qui sibi timet ne incidat in Arianis-
rnuin, caveat Calvinisinuin.
VOL. VIII. F
Ixvi THE PREFACE TO THE READER.
turned Mahometan and was circumcised ; and after awhile
fell into such miserable horror and despair, that with dread-
ful yellings and clamours, he died 5 so that the Turks them-
selves confess, that they never heard of a more horrid, de-
testable, and tragical end of any man. AVhereupon they com-
monly called him Satan Ogli, or the son of the devil; and
so much good may it do Conradus, with his witness.
3. But what occasion, I pray, does Calvinism give to
Arianism, that the one should be taken heed of, if we in-
tend to avoid the other? What offence doth it give to men
inquiring after the truth, to make them stumble on their
abominations? What doctrine doth it maintain that should
prepare them for it ? But no man is bound to burden him-
self with more than he can carry, and therefore, all such in-
quiries Schlusselburgius took no notice of.
The truth is, many of the persons usually instanced in,
as apostates from Calvinism to Arianism, were such, as
leaving Italy and other parts of the pope's dominion, came
to shelter themselves, where they expected liberty, and op-
portunity of venting their abomination among the reformed
churches, and joined themselves with them in outward pro-
fession ; most of them, as afterward appeared, being tho-
roughly infected with the errors against the Trinity, and
about the Godhead, before they left the Papacy where they
stumbled and fell.
In the practice of the church, as it is called, wherein
they were bred, they nextly saw the horrible idolatry that
was countenanced in abominable pictures of the Trinity,
and the worship yielded to them, which strengthened and
fortified their minds against such gross conceptions of the
nature of God, as by those pictures were exhibited.
Hence when they had left the Papacy, and set up their
opposition to the blessed Trinity, in all their books they
still ma'de mention of those idols and pictures, speaking of
them as the God of those that worshipped the Trinity; this
instance makes up a good part of their book ' De falsa et
vera cognitionc Unius Dei, Patris, Filii, et Spiritus Sancti,'
written in the name of the ministers of the churches in Sar-
matia, and Transylvania ; a book full of reproach and blas-
phemies ; but this, I say, was another occasion of stumbling
to those miserable wretches ; they knew what thoughts the
THE PREFACE TO THE READER. Ixvii
men of their communication had of God, by the pictures
made of him, and the worship they yielded to them. They
knew how abhorrent to the very principles of reason it was,
that God should be such as by them represented ; and
therefore, set themselves at liberty (or rather gave up them-
selves to the service of Satan) to find out another God whom
they might worship.
Neither are they a little confirmed to this day in their
errors by sundry principles, which under the Roman apos-
tacy got footing in the minds of men professing the name
of Jesus Christ; particularly they sheltered themselves
from the sword of the word of God, evidencing the Deity
of Christ, by ascribing to him divine adoration, by the shield
of the Papists' doctrine, that those who are not God by na-
ture, may be adored, worshipped, and invocated.
Now that to this day the Papists continue in the same
idolatry (to touch that by the way), I shall give you for your
refreshment a copy of verses or two, whose poetry does
much outgo the old,
O crux spes uuica Hoc passionis tempore
Auge piis constantiam Reisque dona veniam.
and whose blasphemy comes not at all short of it. The
first is of Clarus Bonarous the Jesuit, lib, 3. Amphitrial.
Honor, lib. 3. cap. ult. ad divinam Hallensem et Puerum
Jesum, as followeth ;
Hffireo lac inter meditans, interque cruorem
Inter delicias uberis et lateris.
Et dico (si forte oculos super ubera tendo)
Diva parens mammae gaudia posco tuffi.
Sed dico (si deinde oculos in vulnera verto),
O Jesu lateris gaudia nialo tui.
Rem scio, prensabo si fas erit ubera dcxtra
Ljeva prensabo vulnera si dabitur.
Lac matris miscere volo cnm sanguine nati,
Non possem antidoto nobiiiore frui.
Vulnera restituant turpem ulceribus mendicum
Testa cui saniem radere sola potest.
Ubera reficient Isniaelem sitientem
Quern Sara non patitur, quem neque nutrit Agar.
Ista mi hi ad pestein, procul et procul expungendam
Ista mihi ad longas evalitura febres.
Ira vomit flammas suraalque libidinis ^tna
SufFbcare queo sanguine, lacte queo.
Livor inexpleta rubigine saevit in artus
Detergere queo lacte, cruore queo :
Vanus lionos me perpetua prurigine tentat
Exsaturare queo sanguine, lacte queo.
Ergo parens et nate, meis advertite votis
Lac peto, depcreo sanguineni, utruraque volo.
F 2
Ixviii THE PREFACE TO THE READER.
O sitio tamen ! o voccm sitis intercludit.
Nate cruore sitim comprimc lacte parens.
Die raatri, ineus liic frater sitit, optima mater,
Vis e fonte tuo promerc, deque nieo.
Die nato, tuus hie frater mi meilee fiii
Captivus monstrat vincula, ijtron liabes.
Ergo Redemptorem monstra tc jure vocari
Nbbilior reliquis si tibi sanguis inest.
Tuque parens monstra, raatrem te jure vocari
libera si reliquis divitiora geris.
O quando lactabor ab ubere, vulnere pascar?
Deliciisque fruar, mamma latusque tuis.
The other is ofFranciscus de Mendoza in viridario utri-
usque eruditionis, lib. 2. prob. 2. as ensueth,
Ubera me matris, nati me vulnera pascunt
Scilicet base animi sunt medicina niei,
Nam mihi dum lachrymas amor elicit ubera sugo
Rideat ut dulci uiaestus amore dolor.
At me pertentant dum gaudia, vulnera lambo
Ut me laeta pio mista dolore juvent.
Vulnera sic nati, sic ubera sugo parentis
Securae ut variaj sint mihi forte vices.
Quis sine iaete precor, vel quis sine sanguine vivat?
Lacte tuo genetrix, sanguine natc tuo.
Sit lac pro ambrosia, suavi pro nectare sanguis
Sic me perpetuum vulnus et uber alit.
And this their idolatry is objected to them by Socinus/
who marvels at the impudence of Bellarmine closing his
books of controversies (as is the manner of the men of that
society) with ' Laus Deo, Virginique matri Mariae ;' wherein,
as he says (and he says it truly), divine honour with God, is
ascribed to the blessed virgin.
The truth is, I see not any difference between that dedi-
cation of himself and liis work, by Redemptus Baranzanus
the priest, in these words, * Deo, virginique matri, Sancto
Paulo, Bruno, Alberto, Redempto, Francisco, Clarac, Joannas,
Catharinae Senensi, divisque omnibus, quos peculiari cultu
honorare desidero, omnis meus labor consecratus sit,' (Ba-
ranzan. Nov. Opin, Physic. Diglad.) and that of the Athe-
nians, by the advice of Epimenides: Qtolg'Aataa^KaVEvpwirig,
KOI AtjSvrjc, ^tw ayv(L<TT(i) KaX Sivc)) : both of them being suit-
able to the council of Pythagoras :
'A&avaTOUf fjiiv Trpoiira, &£Oi-'j, vofxx iii; XiiixEiTai,
Ti'/ua not (Ti^ov ofxov E-arEiS' 'r.^cea(; ayavovq.
Tov(; TE nara^^oviou; a'lBi ^ai/xova^, 'inofxa fi^aiv,
y Hoc tantum dicani, cum nuper Bellarniini disputationum primum tomuni evol-
verem, supra moduni me miratum fuisse, quod ad iinem fere singularum controver-
siarum homo alioqui acutus ac sagax ea verba aut curaverit aut perniiserit adscribi;
Laus Deo, Virginique Matri; quibus verbis manifestc Virgini jMariaj divinns cultus,
aut ex aequo cum ipso Deo, aut certe secundum Deum cxhibetur. Socin. ad Weik.
<ap. 1. p. 2i.
THE PREFACE TO THE READEkT Ixix
Let them be sure to worship all sorts that they may not
miss. And by these means, amongst others, hath an oc-
casion of stumbling and hardening been given to these poor
souls.
As to the propagation of their conceptions, they had
the advantage, not only of an unsettled time, as to the civil
government of the nations of the world, most kingdoms
and commonweals in Europe undergoing in that age consi-
derable mutations and changes (a season wherein commonly
the envious man hath taken opportunity to sow his tares);
but also men being set at liberty from the bondage under
which they were kept in the Papacy, and from making the
tradition of their fathers the rule of their worship and walk-
ings, were found indeed to have, upon abiding grounds, no
principles of religion at all ; and therefore were earnest in
the inquiry after something that they might fix upon. What
to avoid they knew, but what to close withal, they knew
not. And therefore, it is no wonder, if among so many (I
may say) millions of persons, as in those days there were,
that fell off from the Papacy, some thousands perhaps (much
more scores) might in their inquirings, from an extreme of
superstition, run into another almost of atheism. Such was
the estate of things and men in those days, wherein Soci-
nianism, or the opposition to Christ of this latter edition,
set forth in the world. Among the many that were convinced
of the abominations of popery, before they were well fixed
in the truth, some were deceived by the cunning sleight of
some few men, that lay in wait to deceive. What event and
issue and alike state and condition of things and persons,
have gone forth imto, in the places and days wherein we
live, is known to all. And that the saints of God may be
warned by these things, is this address to them. To what
hath been spoken, I had thought for a close of this discourse,
to have given an account of the learning that these men pro-
fess, and the course of their studies, of their way of dis-
puting, and the advantages they have therein ; to have in-
stanced in some of their considerable sophisms, and subtle
depravations of Scripture ; as also to have given a specimen
of distinctions and answers, which may be improved to the
discovering and sleighting of their fallacies, in the most im-
portant heads of religion : but being diverted by new and
IxX •TUE PREFACE TO THE READER.
unexpected avocations, 1 shall refer these, and other consi-
derations, unto a prodromus for the use of younger students
who intend to look into these controversies.
And these are the persons with whom we have to deal ;
these their ways and progress in the world. I shall now
briefly subjoin some advantages they have had, something
of the way and method wherein they have proceeded for the
diffusing of their poison, with some general preservatives
against the infection, and draw to a close of this discourse.
1. At the first entrance upon their undertaking, some of
them made no small advantao;e in dealingr with weak and un-
wary men, by crying out, that the terms of trinity, person,
essence, hypostatical union, communication of properties,
and the like were not found in the Scripture, and therefore
were to be abandoned.
With the colour of this plea, they once prevailed so far
on the churches in Transylvania, as that they resolved and
determined to abstain from the use of those words ; but
they quickly perceived, that though the words were not of
absolute necessity to express the things themselves to the
minds of believers, yet they were so, to defend the truth from
the opposition and craft of seducers, and at length recovered
themselves by the advice of Beza;'^ yea, and Socinus^ himself
doth not only grant, but prove, that in general this is not
to be imposed on men, that the doctrine they assert is con-
tained in Scripture in so many words, seeing it sufficeth
that the thing itself pleaded for, be contained therein. To
which purpose I desire the learned reader to peruse his
^ Nam ego quiclem sic statuo, etsi non pendet aliunde rerum sacranim Veritas
quam ab unico Dei verbo, et sedulo vitanda est nobis oiunis Kintpiuvla, : taiiien sub-
lato essentia; et hypostaseajn discrimine (quibuscunque tandem verbis utaris) ct ab-
rogato o/xooua-iiu, vix ac ne vix quidem istoriini blaspheinorum fraudes detegi, et errores
satis perspicue coargui posse. Nego qiioque sublatis vocabulis natur;e, proprietatis,
hypostatics unionis, l^iaifAaTajv xomvia^ posse Nestorii et Eutichei blasphemias cora-
mode a quoquam rcfelli : qua in re si forte hallucinor, hoc age, nobis deraonstrelqui
potest, et nos ilium coronabinius. Beza. Epist. 81.
* Ais igitur adversus id quod a me affirmatum fuerat, in controversis dogmatibus
probandis, aut iraprobandis, necesse esse literam adferre, et id quod asscritur niani-
festc deraonstrarc : id quod asscritur nianifeste dcmonstrari dcbcre plane conccdo ;
literam autem adferre necesse esse prorsus nego ; me autcm jure hoc faccre id aperte
confirmat, quod qusdam dogmata in Cliristi ccclesia rcceptissima, non solum per
expressam literam non probantur, sed ipsam sibi contrariani liabent. Exouipli causa,
inter omnes fere Christiani nominis liomincs rcceptissiiiuim est, Deiun non habere
aliqua membra corporis, ut aures, oculos, naves, brachia, pedes, manus, et tamcn non
modo expresse et literaliter (ut vocant) id scriptum in sacris libris non est : verum
etiam contrariuiu oninino passim diserte scriptum extat. Faust. Socin. Frag, dis-
put.de Ador. Christi cum Fran. David, cap. 10. p 59.
THE PREFACE TO THE READER.
Ixxi
words, seeing he gives an instance of what he speaks, some-
what opposite to a grand notion of his disciple, with whom
I have chiefly to do: yea, and the same'' person rejects the
plea of his companions, of the not express usage of the
terras wherein the doctrine of the Trinity is delivered in the
Scripture, as weak and frivolous. And this hath made me a
little marvel at the precipitate undigested conceptions of
some, who in the midst of the flames of Socinianism kind-
ling upon us on every side, would (contrary to the wis-
dom and practice of all antiquity, no one assembly in the
world excepted) tie us up to a form of confession composed
of the bare words of the Scripture in the order wherein they
are there placed. If we profess to believe that Christ is God
blessed for ever, and the Socinians tell us, true ; but he is
a God by office, not by nature ; is it not lawful for us to say,
nay; but he is God of the same nature, substance, and es-
sence with his Father? If we shall say that Christ is God,
one with the Father, and the Sabellians shall tell us, true ;
they are every way one, and in all respects, so that the
whole Deity was incarnate ; is it not lawful for us to tell
them, that though he be one in nature and essence with his
Father, yet he is distinct from him in person ? and the like
instances may be given for all the expressions wherein the
doctrine of the blessed Trinity is delivered. The truth is, we
have sufficient ground for these expressions in the Scripture,
as to the words, and not only the things signified by them :
the nature of God we have. Gal. iv. 8. the person of the
Father and the Son distinct from it, Heb. i. 3. the essence
of God, Exod. iii. 14. Rev. i. 4. the Trinity, 1 John v. 7.
the Deity, Col. ii. 9.
2. Their whole business in all their books and disputa-
tions, is to take upon themselves the parts of answerers ; so
cavilling and making exceptions, not careing at all what be-
comes of any thing in religion, so they may with any colour
avoid the arguments wherewith they are pressed. Hence
almost all their books, unless it be some few short catechisms
•> Simile quod affers de vocabulis esscntife, et personarnm a nobis repudiatis, qnia
in Sanctis iitcris non inveniantur, non est admittendum, neinini enini vere cordato
persuadebitis id quod per ca vocabuli adversarii significare voluerunt, idcirco repu-
diandum esse, quia ipsa vocabula scripta non inveniantur, inao quicunque ex nobis
liac ratioue sunt usi, suspectani apud noiiiiuUos, alioquin ingenio, ct cruditione pra;-
stantes viros, causam nostram reddidere. Idem, ubi sup. p. 6'2.
Ixxli THE PREFACE TO THE READER.
and confessions, are only answers and exceptions to other
men's writings. Beside the fragments of a catechism or two,
Socinus himself wrote very little but of this kind; so do the
rest. How heavy and dull they are in asserting, may be
seen in Volkelius's institution ; and here, whilst they es-
cape their adversaries, they are desperately bold in their in-
terpretations of Scripture. Though for the most part it suf-
fices, that what is urged against them is not the sense of
the place, though they themselves can assign no sense at all
to it. I could easily give instances in abundance to make
good this observation concerning them, but I shall not men-
tion what must necessarily be insisted on, in the ensuing
discourse. Their answers are, * this may otherwise be ex-
pounded ; it may otherwise be understood ; the word may
have another signification in another place.'
3. Their greatest triumphs which they set up in their
own conceits are, when by any ways they possess themselves
of any usual maxim that passes current amongst men, being
applied to finite, limited, created things, or any acknowledged
notion in philosophy, and apply it to the infinite, uncreated,
essence of God. Than which course of proceeding nothing
indeed can be more absurd, foolish, and contrary to sound
reason. That God and man, the creator and creature, that
which is absolutely infinite and independent, and that which
is finite, limited, and dependent, should be measured by the
same rules, notions, and conceptions, unless it be by way of
eminent analogy, which will not farther their design at all,
is most fond and senseless. And this one observation is suf-
ficient to arm us against all their profound disputes about
essence, personality, and the like.
4. Generally, as we said, in the pursuit of their design,
and carrying it on, they begin in exclaiming against the
usual words wherein the doctrines they oppose are taught
and delivered. They are not Scripture expressions, &;c. for
the things themselves, they do not oppose them ; but they
think them not so necessary as some suppose. Having got
some ground by this on the minds of men, great stress is im-
mediately laid on this, that a man may be saved though he
believe not the doctrine of the Trinity, the satisfaction of
Christ, &c. so that he live holily, and yield obedience to
the precepts of Christ ; so that it is mere madness and folly
THE PREFACE TO THE READER. Ixxui
to break love and communion about such differences. By
this engine I knew not long since a choice society of Chris-
tians, through the cunning sleights of one lying in wait to de-
ceive, disturbed, divided, broken, and in no small part of it
infected. If they once get this advantage, and have there-
by weakened the love and valuation of the truth with any ;
thev generally, through the righteous judgment of God,
giving up men of light and vain spirits to the imaginations
of their own hearts, overthrow their faith, and lead them cap-
tive at their pleasure.
5. I thought to have insisted in particular, on their par-
ticular ways of insinuating their abominations, of the baits
they lay, the devices they have, their high pretences to rea-
son, and holiness in their lives, or honesty ; as also to have
evinced by undeniable evidences, that there are thousands
in the Papacy, and among the reformed churches, that
are wholly baptized into their vile opinions and infidelity,
though for the love of their temporal enjoyments, which are
better to them than their religion, they profess it not.
As also how this persuasion of theirs hath been the great
door, whereby the flood of atheism which is broken in upon
the world, and which is almost professed by them who would
be accounted the wits of the times, is come in upon the na-
tions : farther, to have given general answers and distinc-
tions applicable to the most, if not all of the considerable
arguments, and objections wherewith they impunge the truth.
But referring all these to my general considerations, for the
study of controversies in divinity ; with some observations
that may be preservatives against their poison, I shall speed-
ily acquit you from the trouble of this address. Give me
leave then in the last place (though unfit and unworthy), to
give some general cautions to my fellow-labourers and stu-
dents in divinity, for the freeing our souls from being tainted
with these abominations, and I have done.
1. Hold fast the form of wholesome words and sound doc-
trine : know that there are other ways of peace and accom-
modation with dissenters, than by letting go the least par-
ticle of truth. When men should accommodate their own
hearts to love and peace, they must not double with their
souls, and accommodate the truth of the gospel to other
men's imaginations : perhaps some will suggest great things
Ixxiv THE PREFACE TO THE READER.
of going a middle way in divinity between dissenters ; but
what is the issue for the most part of such proposals ? After
they have by their middle ways raised no less contentions, than
was before between the extremes (yea, when things before
were in some good measure allayed), the accommodators
themselves, through an ambitious desire to make good, and
defend their own expedients, are insensibly carried over to
the party and extreme, to whom they thought to make a con-
descension unto ; and by endeavouring to blanch their opini-
ons to make them seem probable they are engaged to the
defence of their consequences, before they are aware. Ami-
raldus (whom I look upon as one of the greatest wits of these
days) will at present go a middle way between the churches
of France, and the Arminians ; what hath been the issue ?
Among the churches, divisions, tumult, disorder; among
the professors and ministers, revilings, evil surmisings ; to
the whole body of the people, scandals and offences; and
in respect of himself, evidence of daily approaching nearer
to the Arminian party, until, as one of themsaith of him, he
is not far from their kingdom of heaven. But is this all ? nay,
but Grotius, Episcopius,*^ Curcellseus, &c. (quanta nomina)
with others, must go a middle way to accommodate with
the Socinians, and all that will not follow are rigid men, that
by any means will defend the opinions they are fallen upon.
The same plea is made by others for accommodation with
the Papists, and still moderation, the middle way, condescen-
sion, are cried up. I can freely say, that I know not that
man in England, who is willing to go farther in forbear-
ance, love, and communion with all that fear God, and hold
the foundation than I am; but that this is to be done upon
other grounds, principles, and ways, by other means and
expedients, than by a condescension from the exactness
of the least apex of gospel truth, or by an accommodation
of doctrines by loose and general terms, I have elsewhere
sufficiently declared . Let no man deceive you with vain pre-
tences ; hold fast the truth as it is in Jesus, part not with
one iota, and contend for it, when called thereunto.
2. Take heed of the snare of Satan in affecting eminency
' Quotquot hactcnus tlicologica tractarunt, id sibi negotii crediderunt solum dari,
ut rjuani sive sorsillis obtiilcrat, sive judicio amploxi craiit scntcnliain, (otis illam ri-
ribus tuerentur. Curccllajus prmfat. ad opera Ejiiscop.
THE PREFACE TO THE READER. IxxV
by singularity. It is good to strive to excel, and to go be-
fore one another in knowledge and in light, as in holiness
and obedience. To do this in the road is difficult. Ahi-
maaz had not outrun Cushi, but that he took a by-path.
Many finding it impossible to emerge unto any considera-
tion, by walking in the beaten path of truth (all parts of
divinity, all ways of handling it, being carried already to such
an height and excellency, that to make any considerable im-
provement requires great pains, study, and an insight into
all kind of learning), and not yet able to conquer the itch
of being accounted tiveq fxijaXoi, turn aside into by-ways,
and turn the eyes of all men to them, by scrambling over
hedge and ditch, when the sober traveller is not at all re-
garded.
The Roman historian, giving an account of the degene-
racy of eloquence, after it once came to its height in the time
of Cicero, fixeth on this as the most probable reason. ' Dif-
ficile in perfecto mora est; naturaliterque quod procedere
non potest, recedit; et ut ad consequendos quos priores du-
cimus accedimus : ita ubi prgeteriri, aut aequari eos posse
desperamus, studium cum spe segnescit, et quod assequi
non potest, sequi desinit ; et velut occupatam relinquens
materiam, quserit novam : prseteritoque eo in quo eminere non
possuraus, aliquid in que nitamur conquaerimus ; sequiturque
ut frequens ac mobilis transitus maximum perfecti operis
impediraentum sit.' Paterc. Hist. Rom. lib.
I wish some such things may not be said of the doc-
trine of the reformed churches. It was not long since raised
to a great height of purity in itself, and perspicuity in the
way of its delivery; buf^ athletic constitutions are seldom
permanent: men would not be content to walk after others,
and finding they could not excel what was done, they have
given over to imitate it, or to do any thing in the like kind ;
and therefore, neglecting that wherein they could not be emi-
nent, they have taken a course to have something peculiar,
wherein to put forth their endeavours. Let us then watch
against this temptation, and know that a man may be higher
than his brethren, and yet be but a Saul.
^ 'Ev Toio-f yv/Miaanxoiffiv ii ett' oixpov ive^iai;, ir<J>aX£ja(, ^v Iv t« la-^ariii tooan' tit yap
^vvavrai fxtvuv Iv rS avritc ouJs ar^tfAittv Itte; HoIk, ar^ifjcioutrtv olii ri Svvavrai im to
BgXTfov lwiSi5oWi,X£iV»Tai«7ri t3 j^s"p';v. Hipocrat. Aphoris. lib. 1. sect. 11.
Ixxvi
THE PREFACE TO THE READER.
3. Let not any attempt dealing with these men, that is
not in some good measure furnished with those kinds of li-
terature, and those common arts, wherein they excel; as
first, the knowledge of the tongues, wherein the Scripture
is written ; namely, the Hebrew and Greek. He that is not
in some measure acquainted with these, will scarcely make
thorough work in dealing with them. There is not a word,
nor scarce a letter in a word (if I may so speak), which they
do not search, and toss up and down ; not an expression
which they pursue not through the whole Scripture, to see
if any place will give countenance to the interpretation of
it, which they embrace. The curious use of the Greek ar-
ticles, which, as Scaliger calls them, are 'loquacissimae gen-
tis flabellum,' is their great covert against the arguments for
the Deity of Christ: their disputes about the Hebrew words,
wherein the doctrine of the satisfaction of Christ is delivered
in the Old Testament, the ensuing treatise will in part ma-
nifest. Unless a man can debate the use of words with
them in the Scripture, and by instances from other approved
authors, it will be hard so to enclose or shut them up, but
that they will make way to evade and escape. Press them
with any testimony of Scripture, if to any one word of the
testimony, whereon the sense of the whole in any measure
depends, they can except that in another place that word in
the original hath another signification; and therefore, it is
not necessary that it should here signify as you urge it, un-
less you are able to debate the true meaning and import of
the word with them, they suppose they have done enough
to evade your testimony. And no less, nextly, are the com-
mon arts of logic and rhetoric wherein they exercise them-
selves: among all Socinus's works there is none more per-
nicious, than the little treatise he wrote about sophisms,
wherein he labours to give instances of all manner of sophis-
tical arguments, in those which are produced for the con-
firmation of the doctrine of the blessed Trinity.
He that would reinforce those arguments, and vindicate
them from his exceptions, and the entanglements cast upon
them, without some cohsiderable acquaintance with the prin-
ciples of logic, and artificial rules of argumentation, will find
himself at a loss : besides, of all men in the world in their
argumentations they are most sophistical. It is seldom that
THE PREFACE TO THE READER. Ixxvii
they urge any reason, or give any exception, wherein they
conclude not ' a particulari ad universale,' or * ab indefiuito ad
universale, exclusive,' or 'ab aliquo statu Christi ad omnem,'
or 'ab oeconomia Trinitatis ad Theologiam Deitatis,' or *ab
iisuvocisalicubi'to 'ubique.' As Christis a man, therefore not
God ; he is the servant of the Father, therefore not of the
same nature ; and the like instances may be given in abund-
ance : from which kind of arguing he will hardly extricate
himself, who is ignorant of the rudiments of logic. The
frequency of figurative expressions, which they make use of
to their advantage in the Scripture, requires the knowledge
of rhetoric also, in him that will deal with them, to any good
purpose. A good assistance (in the former of these especial-
ly) is given to students by Keslerus, ' in examine Logicas, Me-
taphysicae, et PhysicaePhotinianae.' The pretended maxims
also which they insist on from the civil law, in the business
of the satisfaction of Christ, which are especially urged by
Socinus, and Crellius in his defence against Grotius, will
make him who shall engage with them, see it necessary in
some measure to be acquainted with the principles of that
faculty and learning also.
With those who are destitute of these, the great Spirit of
truth is an abundantly sufficient preserver from all the cun-
ning sleights of men that lie in wait to deceive. He can give
them to believe and suffer for the truth ; but that they should at
any time look upon themselves as called to read the books,
or dispute with the men of these abominations, I can see no
ground.
4. Always bear in mind the gross figments that they seek
to assert and establish in the room of that, which they cun-
ningly and subtilely oppose. Remember that the aim of
their arguments against the Deity of Christ, and the blessed
Trinity, is to set up two true Gods, the one so by nature,
the other made so ; the one God in his own essence, the
other a God from him by office ; that was a man, is a spirit,
and shall cease to be a God. And some farther account
hereof you will meet with in the close of the ensuing
treatise.
5. Diligent, constant, serious reading, studying, medi-
tating on the Scriptures, with the assistance and directions
of all the rules and advantages for the right uuderstandino-
Ixxviii THE PREFACE TO THE READER.
of them, which by the observation and diligence of many-
worthies, we are furnished withal, accompanied with con-
tinual attendance on the throne of grace, for the presence of
the Spirit of truth with us to lead us into all truth, and .o
increase his anointing of us day by day, shining into our
hearts to give us the * knowledge of the glory of God, in the
face of Jesus Christ;' is, as for all other things in the course
of our pilgrimage and walking with God, so for our preser-
vation against these abominations, and the enabling of us to
discover their madness, and answer their objections, of in-
dispensible necessity. Apollos, who was mighty in the Scrip-
tures, Acts xviii. 24. did mightily convince the gainsaying
Jews ; ver. 28. Neither in dealing with these men is there any
better course in the world, than in a good order and method
to multiply testimonies against them, to the same purpose.
For, whereas they have shifts in readiness to every particular,
and hope to darken a single star, when they are gathered
into a constellation, they send out a glory and brightness
which they cannot stand before. Being engaged myself
once in a public dispute about the satisfaction of Christ, I
took this course, in a clear and evident coherence, producing
very many testimonies to the confirmation of it ; which to-
gether gave such an evidence to the truth, that one who
stood by, instantly affirmed, that there was enough spoken
to stop the mouth of the devil himself. And this course in
the business of the Deity and satisfaction of Christ, will
certainly be triumphant. Let us then labour to have our
senses abundantly exercised in the word, that we may be
able to discern between good and evil, and that not by stu-
dying the places themselves that are controverted, but by a
diligent search into the whole mind and will of God, as re-
vealed in the word, wherein the sense is given in to humble
souls, with more life, power, evidence of truth, and is more
effectual for the begetting of faith and love to the truth,
than in a curious search after the annotations of men upon
particular places. And truly I must needs say, that I know
not a more deplorable mistake in the studies of divines,
both preachers and others, than their diversion from an im-
mediate direct study of the Scriptures themselves, unto the
studying of commentators, critics, scholiasts, annotators,
and the like helps, which God in his good providence making
THE PREFACE TO THE READER. IxXX
use of the abilities, and sometimes the ambition, and ends
of men, hath furnished us withal. Not that I condemn the
use and study of them, which I wish men were more diligent
in, but desire pardon if I mistake, and do only surmise by
the experience of my own folly for many years, that many
which seriously study the things of God, do yet rather
make it their business to inquire after the sense of other
men on the Scriptures, than to search studiously into them
themselves.
6. That direction in this kind, which with me is instar om-
nium, is, for a diligent endeavour to have the power of the
truths professed and contended for, abiding upon our hearts,
that we may not contend for notions ; but what we have a
practical acquaintance within our own souls. When the
heart is cast, indeed, into the mould of the doctrine that the
mind embraceth ; when the evidence and necessity of the
truth abides in us ; when not the sense of the words only is
in our heads, but the sense of the things abides in our
hearts ; when we have communion with God in the doctrine
we contend for; then shall we be garrisoned by the grace of
God against all the assaults of men. And without this, all
our contending is as to ourselves, of no value. What am I
the better, if I can dispute that Christ is God, but have no
sense or sweetness in my heart from hence, that he is a God
in covenant with my soul? What will it avail me to evince by
testimonies and arguments, that he hath made satisfaction
for sin, if through my unbelief the wrath of God abides on
me, and I have no experience of my own being made the
righteousness of God in him ? If I find not in my standing
before God, the excellency of having my sins imputed to
him, and his righteousness imputed to me; will it be any ad-
vantage to me in the issue, to profess and dispute that God
works the conversion of a sinner, by the irresistible grace of
his Spirit, if I was never acquainted experimentally with the
deadness and utter impotency to good, that opposition to
the law of God which is in my own soul by nature, with the
efiicacy of the exceeding greatness of the power of God in
quickening, enlightening, and bringing forth the fruits of
obedience in me ? It is the power of truth in the heart alone,
that will make us cleave unto it indeed, in an hour of temp-
tation. Let us then not think that we are any thing the
IXXX THE PREFACE TO THE READER.
better for our conviction of the truths of the great doctrines
of the gospel, for which we contend with these men, unless
we find the power of the truths abiding in our own hearts,
and have a continual experience of their necessity and ex-
cellency, in our standing before God and our corumunion
with him.
7. Do not look upon these things, as things afar off,
wherein you are little concerned. The evil is at the door;
there is not a city, a town, scarce a village in England,
wherein some of this poison is not poured forth. Are not
the doctrines of free will, universal redemption, apostacy
from grace, mutability of God, of denying the resurrection
of the dead, with all the foolish conceits of many about God
and Christ in this nation, ready to gather to this head.
Let us not deceive ourselves ; Satan is a crafty enemy.
He yet hovers up and down in the lubricous vain imagi-
nations of a confused multitude, whose tongues are so di-
vided that they understand not one the other. I dare boldly
say, that if ever he settle to a stated opposition to the gos-
pel, it will be in Socinianism. The Lord rebuke him, he is
busy in, and by many, where little notice is taken of him.
But of these things thus far.
A particular account of the cause and reasons of my en-
gagement in this business, with what I have aimed at in the
ensuing discourse, you will find given in my epistle to the
University ; so that the same things need not here also be
delivered. The confutation of Mr. Biddle's and Smalcius's
catechism, commonly called the ' Racovian,' with the vin-
dication of all the texts of Scripture, giving testimony to the
Deity of Christ throughout the Old and New Testament,
from the perverse gloss and interpretations put upon them
by Hugo Grotius, in his annotations on the Bible, with
those also which concern his satisfaction, and on the occa-
sion hereof the confirmation of the most important truths
of the Scripture, about the nature of God, the person of
Christ and the Holy Ghost, the offices of Christ, Sic. hath
been in my design. With what mind and intention, with
what love to the truth, with what dependance on God for
his presence and assistance, with what earnestness of sup-
plication to enjoy the fruit of the promise of our dear Lord
Jesus, to lead me into all truth by his blessed Spirit, I have
THE PREFACE TO THE READER. Ixxxi
have gone through this work, the Lord knows. I only know
that in every particular I have come short of my duty therein,
that a review of my paths and pains would yield me very
little refreshment, but that I know in whom I have believed,
and am persuaded, ' that even concerning this also, he will
remember me for good, and spare me according to the great-
ness of his mercy.' And whatever becomes of this weak en-
deavour before the Lord, yet 'he hath made with me an ever-
lasting covenant, ordered in all things and sure ; and this
is all my salvation, and all my desire, although he make it
not to grow :' what is performed is submitted humbly to the
to the judgment of them to whom this address is made.
About the thoughts of others, or any such, as by envy, in-
terest, curiosity, or faction, may be swayed or biassed, 1 am
not solicitous. If any benefit redound to the saints of the
Most High, or any that belong to the purpose of God's love
be advantaged, enlightened, or built up in their most holy
faith in the least, by what is here delivered, I have my re-
ward.
VOL. vili.
MR. BIDDLE^S PREFACE
CATECHISM.
I HAVE often wondered and complained that there was no
catechism yet extant (that I could ever see or hear of),
from whence one might learn the true grounds of the Chris-
tian religion, as the same is delivered in the Holy Scripture ;
all catechisms generally being so stuffed with the sup-
posals and traditions of men, that the least part of them is
derived from the word of God. For when councils, convo-
cations, and assemblies of divines, justling the sacred writers
out of their place in the church, had once framed articles
and confessions of faith, according to their own fancies and
interests, and the civil magistrate had by his authority rati-
fied the same, all catechisms were afterward fitted to those
articles and confessions, and the Scripture either wholly
omitted, or brought in only for a shew, not one quotation
amongst many being a whit to the purpose, as will soon ap-
pear to any man of judgment, who taking into his hand the
said catechisms, shall examine the texts alledged in them :
for if he do this diligently and impartially, he will find the
Scripture, and those catechisms to be at so wide a distance
one from another, that he will begin to question whether the
catechists gave any heed at all to what they wrote, and did
not only themselves refuse to make use of their reason, but
presume that their readers also would do the same. In how
miserable a condition, then, as to spiritual things, must
Christians generally needs be, when thus trained up, not, as
the apostle adviseth, 'in the nurture and admonition of the
Lord,' but in the supposals and traditions of men, having
little or no assurance touching the reality of their religion !
Which some observing, and not having the happiness to light
upon the truth, have quite abandoned all piety whatsoever,
thinking there is no firm ground whereon to build the same.
To prevent which mischief in time to come, by bringing men
G 2
84 Mil. biddle's preface
to a certainty (I mean such men as own the divine authority
of the Scripture), and withal to satisfy the just and pious
desires of many, who would fain understand the truth of our
religion, to the end they might not only be built up them-
selves, but also instruct their children and families in the
same, I have here (according to the understanding I have
gotten by continual meditation on the word of God) com-
piled a Scripture catechism, wherein I bring the reader to a
sure and certain knowledge of the chiefest things pertaining
both to belief and practice, whilst I myself assert nothing
(as others have done before me), but only introduce the
Scripture faithfully uttering its own assertions, which all
Christians confess to be of undoubted truth. Take heed
therefore whosoever thou art that lightest on this book, and
there readest things quite contrary to the doctrines that
pass current amongst the generality of Christians (for I
confess most of the things here displayed, have such a ten-
dency), that thou fall not foul upon them, for thou canst not
do so without falling foul upon the Holy Scripture itself,
inasmuch as all the answers throughout the whole catechism
are faithfully transcribed out of it, and rightly applied to
the questions, as thou thyself mayest perceive if tliou make
a diligent inspection into the several texts with all their
circumstances. Thou wilt perhaps here reply, that the text:i
which I have cited do indeed in the letter hold forth such
things as are contrary to the doctrines commonly received
amongst Christians, but they ought to have a mystical or
figurative interpretation put upon them, and then both the
doctrines and the texts of Scripture will suit well enough.
To which I answer, that if we once take tliis liberty to im-
pose our mystical or figurative interpretations on the Scrip-
ture, without express warrant of the Scripture itself, we
shall have no settled belief, but be liable continually to be
turned aside by any one that can invent a new mystical
meaning of the Scripture, there being no certain rule to
judge of such meanings, as there is of the literal ones: nor
is there any error, how absurd and impious soever, but
may on such terms be accorded with the Scripture. All
the abominable idolatries of the Papists, all the super-
stitious fopperies of the Turks, all the licentious opinions
and practices of the Ranters, may by this means be not only
TO HIS CATECHTSM. 85
palliated, but defended by the word of God. Certainly
might we of our own heads figuratively interpret tlie Scrip-
ture, when the letter is neither repugnant to our senses, nor
to the scope of the respective texts, nor to a greater number
of plain texts to the contrary; (for in such cases we must of
necessity admit figures in the sacred volume, as well as we
do in profane ones, otherwise both they and it will clash
with themselves, or with our senses, which the Scripture
itself intimates to be of infallible certainty, see 1 John i. 2, 3.)
might we, I say, at our pleasure impose our figures and alle-
gories on the plain words of God, the Scripture would in
very deed be, what some blasphemously affirm it to be, ' a
nose of wax.' For instance ; it is frequently asserted in the
Scripture, that God hath a similitude or shape, hath his place
in the heavens, hath also affections or passions, as love,
hatred, mercy, anger, and the like ; neither is any thing to
the contrary delivered there, unless seemingly in certain
places, which neither for number nor clearness are compa-
rable unto those of the other side. Why now should I
depart from the letter of the Scripture in these particulars,
and boldly affirm with the generality of Christians (or
rather, with the generality of such Christians only, as being
conversant with the false philosophy that reigneth in the
schools, have their understandings perverted with wrong
notions), that God is without a shape, in no certain place,
and incapable of affections ? Would not this be to use the
Scripture like a nose of wax, and when of itself it looketh
any way, to turn it aside at our pleasure ? And would not
God be so far from speaking to our capacity in his word
(which is the usual refuge of the adversaries, when in these
and the like matters concerning God, they are pressed with
the plain words of the Scripture), as that he would by so
doing render us altogether incapable of finding out his
meaning, whilst he spake one thing, and understood the
clean contrary ? Yea, would he not have taken the direct
course to make men substitute an idol in his stead (for the
adversaries hold, that to conceive of God as having a shape,
or aflfections, or being in a certain place, is idolatry), if he
described himself in the Scripture otherwise than indeed he
is, without telling us so much in plain terms, that we might
not conceive amiss of him ? Thus we see, that when sleep,
86 MR. biddle's preface
which plainly argueth weakness and imperfection, had been
ascribed to God, Psal. xliv. 23. the contrary is said of him,
Psal. cxxi. 4. Again, when weariness had been attributed
to him, Isa. i. 14. the same is expressly denied of him,
Isa. xl. 28. And would not God, think ye, have done the
like in those forementioned things, were the case the same
in them as in the others? This consideration is so pressing,
that a certain author (otherwise a very learned and intelligent
man) perceiving the weight thereof, and not knowing how
to avoid the same, took up (though very unluckily) one
erroneous tenet to maintain another, telling us in a late
book of his entitled Conjectura Cabalistica, ' that for Moses,
by occasion of his writings, to let the Jews entertain a con-
ceit of God as in human shape, was not any more a way to
bring them into idolatry, than by acknowledging man to
be God, as (saith he) our religion does in Christ.' How can
this consist even with consonancy to his own principles,
whilst he holds it to be false that God hath any shape, but
true that Christ is God ? For will a false opinion of God
no sooner lead men into idolatry, than a true opinion of
Christ? But it is no marvel, that this author, and other
learned men with him, entertain such conceits of God and
Christ as are repugnant to the current of the Scripture,
whilst they set so high a rate on the sublime, indeed, but
uncertain notions of the Platonists, and in the meantime
slight the plain but certain letter of the sacred writers, as
being far below the Divine Majesty and written pnly to com-
ply with the rude apprehensions of the vulgar, unless by a
mystical interpretation they be screwed up to Platonism.
This is the stone at which the pride of learned men hath
caused them continually to stumble ; namely, to think that
they can speak more wisely and worthily of God, than he
hath spoken of himself in his word. This hath brought that
more than Babylonish confusion of language into the
Christian religion, whilst men have framed those horrid and
intricate expressions, under the colour of detecting and ex-
cluding heresies, but in truth to put a baffle on the sim-
plicity of the Scripture, and usher in heresies, tliat so they
might the more easily carry on their worldly designs, which
could not be effected but through the ignorance of the peo-
ple ; nor the people brought into ignorance, but by wrapping
TO HIS CATECHISM. 87
up religion in such monstrous terms, as neither the people
nor they themselves that invented them (or at least took
them from the invention of others) did understand. Where-
fore there is no possibility to reduce the Christian religion
to its primitive integrity ; a thing, though much pretended,
yea, boasted of, in reformed churches, yet never hitherto sin-
cerely endeavoured much less effected (in that men have by
severe penalties been hindered to reform religion beyond
such a stint as that of Luther, or at most that of Calvin),
but by cashiering those many intricate terms and devised
forms of speaking imposed on our religion, and by wholly
betaking ourselves to the plainness of the Scripture. For
I have long since observed (and find my observation to be
true and certain), that when to express matters of religion,
men make use of words and phrases unheard of in the
Scripture, they slily under them couch false doctrines, and
obtrude them on us : for without question the doctrines
of the Scripture can be so aptly explained in no language
as that of the Scripture itself. Examine therefore the ex-
pressions of God's being infinite and incomprehensible, of his
being a simple act, of his subsisting in three persons, or
after a threefold manner, of a divine circumincession, of
an eternal generation, of an eternal procession, of an in-
carnation, of an hypostatical union, of a communication of
properties, of the mother of God, of God dying, of God
made man, of transubstantiation, of consubstantiation, of
original sin, of Christ's taking our nature on him, of Christ's
making satisfaction to God for our sins, both past, present
and to come, of Christ's fulfilling the law for us, of Christ's
being punished by God for us, of Christ's merits, or his
meritorious obedience both active and passive, of Christ's
purchasing the kingdom of heaven for us, of Christ's en-
during the wrath of God, yea, the pains of a damned man, of
Christ's rising from the dead by his own power, of the
ubiquity of Christ's body, of apprehending and applying
Christ's righteousness to ourselves by faith, of Christ's being
our surety, of Christ's paying our debts, of our sins imputed
to Christ, of Christ's righteousness imputed to us, of
Christ's dying to appease the wrath of God, and reconcile
him to us, of infused grace, of free grace, of the world of the
elect, of irresistible workings of the Spirit in bringing men
68 Mil. biddle's preface
to believe, of carnal reason, of spiritual desertions, of spi-
ritual incomes, of the outgoings of God, of taking up the
ordinance, &c. and thou shalt find, that as these forms of
speech are not owned by the Scripture, so neither the things
contained in them. How excellent therefore was that advice
of Paul to Timothy in his second epistle to him, chap. i. 13.
* Hold fast the form of sound words which thou hast heard
of me, in faith and love which is in Christ Jesus V For if we
once let go those forms of sound words learned from the
apostles, and take up such as have been coined by others in
succeeding ages, we shall together part with the apostles'
doctrine, as woful experience hath taught us. For after
Constantine the great, together with the council of Nice,
had once deviated from the language of the Scripture, in the
business touching the son of God, callinn; him co-essential
with the Father, this opened a gap for others afterward,
under a pretence of guarding the truth from heretics, to
devise new terms at pleasure, which did by degrees so vitiate
the chastity and simplicity of our faith delivered in the
Scripture, that there hardly remained so much as one point
thereof sound and entire. So that as it was wont to be
disputed in the schools, whether the old ship of Theseus
(which had in a manner been wholly altered at sundry times
by the accession of new pieces of timber upon the decay of
the old) were the same ship it had been at first, and not
rather another by degrees substituted in the stead thereof:
in like manner there was so much of the primitive truth
worn away by the corruption that did by little and little
overspread the generality of Christians, and so many errors
in stead thereof tacked to our religion at several times, that
one might justly question whether it were the same religion
with that which Christ and his apostles taught, and not
another since devised by men, and put in the room thereof.
But thanks be to God through our Lord Jesus Christ, who,
amidst the universal corruption of our religion, hath pre-
served his written word entire (for had men corrupted it, they
would have made it speak more favourably in behalf of their
lusts and worldly interests, than it doth), which word, if we
with diligence and sincerity pry into, resolving to embrace
the doctrine that is there plainly delivered, though all the
world should set itself against us for so doing, we shall
TO HIS CATECHISM. 89
easily discern the truth, and so be enabled to reduce our
religion to its first principles. For thus much I perceive
by mine own experience, who being otherwise of no great
abilities, yet setting myself with the aforesaid resolution for
sundry years together upon an impartial search of the
Scripture, have not only detected many errors, but here pre-
sented the readers with a body of religion, exactly trans-
cribed out of the word God ; which body, whosoever shall
well ruminate and digest in his mind, may, by the same me-
thod wherein I have gone before him, make a farther in-
quiry into the oracles of God, and draw forth whatsoever
yet lies hid, and being brought to light, will tend to the ac-
complishment of godliness amongst us, for at this only all
the Scripture ainieth. The Scripture, which all men who
have thoroughly studied the same, must of necessity be
enamoured with as breathing out the mere wisdom of God,
and being the exactestrule of a holy life (which all religions
whatsoever confess to be the way unto happiness) that can
be imagined, and whose divinity will never even to the
world's end be questioned by any, but such as are unwilling
to deny their worldly lusts, and obey the pure and perfect
precepts thereof. Which obedience, whosoever shall perform,
he shall not only in the life to come, but even in this life
be equal unto angels.
JOHN BIDDLE.
MR. BIDDLE'S PREFACE
BRIEFLY EXAMINED.
In the entrance of Mr. B.'s preface he tells the reader, very
modestly, ' that he could never yet see or hear of a catechism,
(although I presume he had seen, or heard at least of one or
two written by Faustus Socinus, though not completed ; of
one by Valentine Smalcius, commonly called the ' Racovian
Catechism.' from whence many of his questions and answers
are taken ; and of an exposition of the articles of faith in the
creed, called the apostle's, in way of catechism, by Jonas
Schliclitingius,publishedinFrench, anno 1646; in Latin, anno
1651) from whence the true grounds of Christian religion
90 THE PREFACE OF MR. BIDDLE
might be learned, as it is delivered in Scripture ;' and there-
fore, doubtless, all Christians have cause to rejoice at the
happy product of Mr. B.'s pains, wherewith he now acquaints
them (ushered in with this modest account), whereby at
length they may know their own religion, wherein as yet
they have not been instructed to any purpose. And the
reason of this is, because * all other catechisms are stuffed
with many supposals and traditions, the least part of them
being derived from the word of God,' Mr. B. being judge.
'And this is the common language of his companions, com-
paring themselves and their own writings with those of other
men. The common language they delight in is, * though
Christians have hitherto thought otherwise.'
Whether we have reason to stand to this determination,
and acquiesce in this censure and sentence, the ensuing con-
siderations of what Mr. B. substitutes in the room of those
catechisms which he here rejects, will evince and manifest.
But to give countenance to this humble entrance into his
work, he tells his reader, 'that councils, convocations, and
assemblies of divines have justled out the Scripture, and
framed confessions of faith according to their own fancies
and interests, getting them confirmed by the civil magis-
trate; according unto which confessions, all catechisms are
and have been framed without any regard to the Scripture.'
What * councils' Mr. Biddle intends, he informs us not, nor
what it is that in them he chiefly complains of. If he intend
some only, such as the apostatizing times of the church saw,
he knows he is not opposed by them with whom he hath to
do ; nor yet if he charge them all for some miscarriages in
them, or about them.
If all, as that of the apostles themselves,^ Acts xv. toge-
ther with the rest that for some ages followed after, and that
^ Quicunque si lileras assidua nianu versat, quantumvis nescio quos catechismos,
vel locos communes et commentaries quani famiiiarissimos sibi rcddiderit, is statini
cura nostroriini libros vel semcl inspexerit, infelliget quantum distant aDra lupinis. Val.
Smal. Res. Orat. Vogel. ct Peuschel. Rac. An. 1617. p. 34. Scripta ha;c, Dei glo-
riam et Christi Domini nostri lionorem, ac ipsani nostram salutem, ab omni traditio-
num humanaruin labe, ipsa divina veritate literis sacris comprehensa repurgare ni-
tuntur, et rxpeditissinia ex()licanda; Dei glorias, honoris Christo Domino nostro asse-
rendi, ct salutis consequenda; ratione cxccrpta, ac omnibus proposita eam ipsissinia
sacrarum literarum autboritatc sancire et stabilire conantur Hieron. jMoscorov. Ep.
Dedic. Cat. Rac. ad Jacob. M. B. R. nomine et jussu Ecciesise. Polon. Neque porro
qaeniquam esse arbitror, qui in tot ac tantis Christiana; religionis placitis, a reiiquis
hominibus dissentiat, in quot quantisque ego dissentio. Socin. Epist. ad Squarclalup.
An. 1381.
TO HIS CATECHISM EXAMINED. 91
as to the doctrine by them delivered, fall under his censure,
we have nothing but the testimony of Mr. B. to induce us
to a belief of this insinuation ;'' his testimony in things of
this nature, will be received only by them who receive his
doctrine.
What I have to offer on this account, I have spoken
otherwhere. That the confessions of faith which the first
general councils, as they are called, during the space of four
hundred years and upward, composed and put forth, were
framed according to the fancies and interests of men, besides
the word, is Mr. B.'s fancy and his interest to have it so es-
teemed. The faith he professeth, or rather the infidelity he
is fallen into, was condemned in them all, and that upon the
occasion of its then first coming into the world : ' Hinc illae
lachrimse :' if they stand, he must fall. ' That the catechisms
of latter days (I suppose he intends those in use amongst the
reformed churches) did wholly omit the Scripture, or brought
it in only for a shew, not one quotation amongst many being
a whit to the purpose,' you have the same testimony for, as
for the assertions foregoing. He that will say this, had need
some other way evince that he makes conscience of what he
says ; or that he dare not say any thing, so it serve his turn.
Only Mr. Biddle hath quoted Scripture to the purpose. To
prove God to be 'finite, limited, included in heaven, of a vi-
sible shape, ignorant of things future, obnoxious to turbu-
lent passions and affections,' are some of his quotations pro-
duced ; for the like end and purpose are the most of the
rest alleged. Never, it seems, was the Scripture alleged to
any purpose before. And these things, through the righteous
hand of God taking vengeance on an unthankful generation,
not delighting in the light and truth which he hath sent
forth, do we hear and read. Of those who have made bold
aKivr}Ta kivhv, and to shake the fundamentals of gospel truths
or the mystery of grace, we have daily many examples. The
number is far more scarce of them who have attempted to
blot out those kolvoI ivoiai, or ingrafted notions of mankind,
concerning the perfections of God which Mr. B. opposeth.
' Fabulas vulgaris nequitia non invenit.' An opposition to
the first principles of rational beings must needs be talked of.
•* "Atowov yaf, it o airo; a-arij-TO;, l( rovrov Xo'yoi ia-oiirai Tria-roi. Arist. Rhet. lib. 3.
cap. 15. «■ Caluuiniare fortiter j aliquid adhaBrebit.
92 THE PREFACE OF MM. BIDDLE
Othei'catechists, besides himself, Mr. Biddle tells you, 'hnvo
written with so much oscitancy and contempt of the Scrip-
ture, that a considering man will question whether they gave
any heed to what they w rote themselves, but refused to make
use of their reason, and presumed others would do so also.'
And so you have the sum of his judgment concerning all
other catechisms besides his own, that he hath either seen
or heard of. 'They are all fitted to confusion of faith, com-
])osed according to the fancies and interests of men, written
without attending to the Scripture or quoting it to any pur-
pose, their authors (like madmen) not knowing what they
wrote, and refusing to make use of their reason that they
might so do;' and this is the modest humble entrance of Mr.
B.'s preface.
All that have gone before him were knaves, fools, idiots,
madmen. The proof of these assertions you are to expect.
When a philosopher pressed Diogenes with this sophism,
'What I am, thou art not; I am a man, therefore thou art not;'
he gave him no other answer, 'but begin with me and the
conclusion will be true.' Mr. B. is a Master of Arts ; and
knew doubtless, that such assertions as might be easily
turned upon himself, are of no use to any, but those who
have not ought else to say. Perhaps Mr. B. speaks only to
them of the same mind with him ; and then, indeed, as So-
crates'* said, it was no hard thing to commend the Athenians
before the Athenians, but to commend the-m before the La-
cedemonians was difficult ; no more is it any great under-
taking to condemn men sound in the faith unto Socinians,
before others it will not prove so easy.
It is not incumbent on me to defend any, much less all
the catechisms that have been written by learned men of the
reformed religion. That there are errors in some, mistakes
in others, that some are more clear, plain, and scriptural, than
others, 1 grant. All of them may have, have had, their use
in their kind. That in any of them there is any thing taught
inconsistent with communion with God, or inevitably tending
to the impairing of faith and love, Mr. B. is not I presume
such a (^tAoTTovoc, as to undertake to demonstrate. I shall
only add, that notwithstanding the vain plea of having given
"* Ou j^aXiiroy 'A&uvawuf Iv A&nvaioic £7raivi~v, aXXi tv Aax£Sai,uoviaif- Socrnt. a()iiil
Plat, in Mcnexcni. Cit. Arist. Rhetor, lib. 3. cnp. 14.
TO IIIS CATECHISM EXAMINED. 93
all his answers in the express words of Scripture (whereby
with the foolish bird he hides his head from the fowler, but
leaves his whole monstrous body visible; the teaching part
of his catechism being solely in the insinuating, ensnaring,
captious, questions thereof, leading the understanding of the
reader, to a misapprehension and misapplication of the words
of the Scripture, it being very easy to make up the grossest
blasphemy imaginable out of the words of the Scripture it-
self) ; I never found, saw, read, or heard of any, so grossly
perverting the doctrine of the Scripture, concerning God,
and all his ways, as these of Mr. B. do. For in sundry par-
ticulars, they exceed those mentioned before of Socinus,
Smalcius, Schlictingius, which had justly gotten the repute
of the worst in the world ; and for an account of ray reason
of this persuasion, I refer the reader to the ensuing conside-
rations of them.
This then being the sad estate of Christians, so misin-
formed by such vile varlets, as have so foully deceived them,
and misled them, as above-mentioned ; what is to be done, and
what course to be taken, to bring in light into the world,
and to deliver men from the sorrowful condition, whereinto
they have been catechised ? For this end he tells the reader,
doth "he shew himself to the world(0Eoc a-rro ^£;)(ov?jc)j to un-
deceive them, and to bring them out of all their wanderings
unto some certainty of religion. This he discourses pp. 4,
5. The reasons he gives you of this undertaking are two ;
1. To bring men to a certainty. 2. To satisfy the pious de-
sire of some, who would fain know the truth of our religion.
The way he fixes on, for the compassing of the end pro-
posed, is, 1. By asserting nothing. 2. By introducing the
plain texts of Scripture to speak for themselves. Each
briefly may be considered.
1. What fluctuating persons are they, not yet come to
any certainty in religion, whom Mr. B. intends to deal with-
all ? Those, for the most part, of them who seem to be in-
tended in such undertakings, are fully persuaded from the
Scripture, of the truth of those things, wherein they have
been instructed. Of these, some, I have heard, have been
unsettled by Mr. B. but that he shall ever settle any (there
e Malta passim ab ultima vetustate villa adraissa sunt, quae nemo praeter lue in-
dicabit. Scaliir.
94 THE PREl-ACL OF MR. DIDDLE
being no consistency in error or falsehood) is impossible.
Mr. B. knows there is no one of the catechists he so decries,
but directs them whom he so instructs, to the Scriptures,
and settles their faith on the word of God alone ; though
they labour to help their faith and understanding, by open-
ing of it, whereunto also they are called. I fear Mr. B.'s
certainty will at length appear to be scepticism ; and his
settling of men, to be the unsettling; that his '^conversions
are from the faith ; and that in this very book he aims more
to acquaint men with his questions, than the Scripture an-
swers. But he says,
2. Those whom he aims to bring to this certainty, are
such as would fain understand the truth of our religion. If
by our religion he means the religion of himself, and his fol-
lowers (or rather masters) the Socinians, I am sorry to hear
that §any are so greedy of its acquaintance. Happily this
is but a pretence ; such as his predecessors in this work
have commonly used. For understanding the truth of it,
they will find in the issue what an endless work they have
undertaken. Who can make that strait, which is crooked ;
or number that which is wanting? If by our religion he
means the Christian religion, it may well be inquired who
they are with their just and pious desires, who yet under-
stand not the truth of Christian religion ? that is, that it is
the only true religion. When we know these Turks, Jews,
Pagans, which Mr. Biddle hath to deal withal, we shall be
able to judge of what reason he had to labour to satisfy their
just and pious desires, I would also willingly be informed
how they came to so high an advancement in our religion,
as to desire to be brought up in it, and to be able to instruct
others, when as yet they do not understand the truth of it,
or are not satisfied therein. And,
3. As these are admirable men, so the way he takes for
their satisfaction is admirable also ; that is, by asserting
nothing. He that asserts nothing, proves nothing, for that
which any one proves, that he asserts ; intending then to
bring men to a certainty who yet understand not the truth
^ Hoc illis negotium est, non ethnicos convertendi, sed nostros evertendi. Tertul.
de PrsBScrip. ad Hac.
B Expressere id nobis vota multoriim, multa?que etiam a remotissiniis orbis par-
tibus ad nos transniissae preces. Prsefat. ad Cat. Tlac. Nam rex Seleucus rac opcrc
oravit niaximo, ut sibi latrones cogereni et conscriberem. Pyrgopol. in Plaut. Mil.
Glo.
TO HIS CATECHISM EXAMINED. 95
of our religion, he asserts nothing, proves nothing (as is
the manner of some), but leaves them to themselves. A
most compendious way of teaching (for whose attainment
Mr. B. needed not to have been Master of Arts) if it proves
effectual. But by not asserting, it is evident Mr. B. intends
not silence ; he hath said too much to be so interpreted.
Only what he hath spoken, he hath done it in a sceptical
way of inquiry ; wherein, though the intendment of his mind
be evident, and all his queries may be easily resolved into
so many propositions or assertions, yet as his words lie he
supposes he may speak truly, that he asserts nothing. Of
the truth then of this assertion, that he doth not assert any
thing, the reader will judge. And this is the path to athe-
ism, which of all others is most trod and beaten in the days
wherein we live. A liberty of judgment is pretended, and
queries are proposed, until nothing certain be left, nothing
unshaken. But,
4. He introduces the Scripture faithfully uttering its
own assertions. If his own testimony concerning his faithful
dealing, may be taken, this must pass. The express words
of the Scripture, I confess are produced ; but as to Mr. B.'s
faithfulness in their production, I have sundry exceptions to
make.
As 1. That by his leading questions, and application
of the Scripture to them, he hath utterly perverted the scope
and intendment of the places urged. Whereas he pretends
not to assert or explain the Scripture, he most undoubtedly
restrains the signification of the places by him alleged unto
the precise scope, which in his sophistical queries he hath
included ; and in such a way of procedure, what may not
the serpentine wits of men, pretend to a confirmation of,
from Scripture, or any other book, that hath been written
about such things, as the inquiries are made after. It were
easy to give innumerable instances of this kind ; but we fear
God, and dare not to make bold with him or his word.
2. Mr. B. pretending to give an account of the chiefest
things pertaining to belief and practice, doth yet propose no
question at all, concerning many of the most important
heads of our religion, and whereunto the Scripture speaks
fully, and expressly ; or proposes his thoughts in the ne-
gative, leading on the Scriptures, from whence he makes his
96 THE PREFACE OF MR. BIDDLE
objections to the grand truths he opposeth, concealing, as
was said, the delivery of them in the Scripture, in other
places innumerable ; so insinuating to the men of just and
pious desires, with whom he hath to do, that the Scripture is
silent of them. That this is the man's way of procedure, in
reference to the Deity of Christ, and of the Holy Ghost, the
satisfaction and merit of Christ, the corruption of nature,
and efficacy of grace, with many other most important heads
of Christian religion, will be fully manifest in our considera-
tions of the several particulars, as they shall occur, in the
method wherein by him they are handled.
3. What can be concluded of the mind of God, in the
Scripture, by cutting off any place, or places of it, from their
dependance, connexion, and tendency, catching at those
words which seem to confirm what we would have them so
to do (whether in the proper order, wherein of God they
are set and fixed, they do in the least cast an eye towards
the thesis, which they are produced to confirm or no), might
easily be manifested, by innumerable instances, were not the
vanity of such a course, evident to all. On the consideration
of these few exceptions to Mr. B.'s way of procedure, it
will easily appear, what little advantage he hath given him
thereby, and how unjust his pretence is, which by this course
he aims to prevail upon men withal. This he opens, p. 6.
'None,'saith he, ' can fall upon the things contained in his ca-
techism (which he confesseth to be quite contrary to the
doctrine that passeth current among the generality of Chris-
tians), as they are here displayed, because the answers are
transcribed out ofthe Scriptures.' But Mr. B. may be pleased
to take notice, that the displaying, as he calls it, of his doc-
trines, is the work of his questions, and not of the words of
Scripture produced to confirm them ; which have a sense
cunningly and subtilely imposed on them by his queries, or
are pointed and restrained to the things, which in the place
of their delivery, they look not towards in any measure. We
shall undoubtedly find in the process of this business, that
Mr. B.'s questions being found guilty of treason against
God, will not be allowed sanctuary in the answers which
they labour to creep into, and that they disclaiming their
protection, may be pursued, taken, and given up to the
justice and severity of truth, without the least profanation
TO HIS CATECHISM EXAMINED. 97
of their holiness. A murderer may be plucked from the
horns of the altar.
Nor is that the only answer insisted on for the removal
of Mr. B.'s sophistry, which he mentions, p. 7. and pursues
it for three or four leaves onward of his preface : viz. ' That
the Scriptures which he urgeth, do in the letter hold out
such things, as he allegeth them to prove, but yet they must
be figuratively interpreted.' For Mr. B.'s mystical sense,
I know not what he intends by it, or by whom it is urged.
This is applicable solely to the places he produceth for the
description of God and his attributes, concerning whom,
that some expressions of Scripture, are to be so interpreted,
himself confesses, p. 13. and we desire to take leave to in-
quire whether some others beside what Mr. B. allows, may
not be of the same consideration. In other things, for the
most part we have nothing at all to do with so much as the
interpretation of the places he mentions, but only to remove
the grossly sophistical insinuations of his queries; for in-
stance, when Mr. B. asks, * whether Christ Jesus was not a
man or no,' and allegeth express Scripture affirming that he
was ; we say not, that the Scripture must have a figurative
interpretation, but that Mr. B. is grossly sophistical; con-
cluding from the assertion of Christ's human nature, to the
denial of his divine, and desperately injurious to the per-
sons with whom he pretends he hath to do, who as yet un-
derstand not the truth of our religion, in undertaking to
declare to them the special chief things of belief and prac-
tice, and hiding from them the things of the greatest mo-
ment to their salvation, and which the Scripture speaks
most plentifully unto ; by not stating any question, or mak-
ing any such inquiry, as their affirmation might be suited
unto. The like instance may be given in all the particulars,
wherein Mr. B. is departed from the faith once delivered to
the saints. His whole following discourse then, to the end
of p. 13. wherein he decrys the answer to his way of proce-
dure which himself had framed, he might have spared. It
is true, we do affirm that there are figurative expressions in
the Scripture (and Mr. B. dares not say the contrary) and
that they are accordingly to be interpreted ; not that they
are to have a mystical sense put upon them, but that the
literal sense is to be received, according to the direction of
VOL. VIII. H
98 THE PREFACE OK MR. RIDDLE
the figure which is in the words. That those words of our
Saviour, ' this is my body,' are figurative, 1 suppose Mr. B.
will not deny. Interpret them according to the figurative
import of them, and that interpretation gives you the literal,
and not a mystical sense, if such figures belong to speech
and not to sense. That sense, I confess, may be spiritually
understood (then it is saving), or otherwise : but this doth
not constitute different senses in the words, but only denote
a difference in the iniders tan dings of men. But all this in
hypothesi Mr. B. fully grants, p. 9. so that there is no dan-
ger by asserting it, to cast the least thought of uncertainty
on the word of God. But, p. 10. he gives you an instance,
wherein this kind of interpretation must by no means be
allowed, viz. in the Scriptures attributions of a shape, simi-
litude (that is, of eyes, ears, hands, feet), unto God, with
passions and affections like unto us ; which, that they are
not proper but figuratively to be interpreted, he tells you
pp. 10 — 12. ' those aflirm, who are perverted by false philoso-
phy, and make a nose of wax of the Scripture, which plainly
affirms such things of God.' In what sense the expressions
of Scripture intimated, concerning God, are necessarily to
be reviewed and understood, the ensuing considerations
will inform the reader. For the present I shall only say,
that I do not know scarce a more unhappy instance, in his
whole book, that he could have produced, than this; wherein
he hath been blasphemously injurious unto God, and his
holy word. And herein we shall deal with him from Scrip-
ture itself, right reason,** and the common consent of man-
kind. How remote our interpretations of the places by him
quoted for his purpose are from wresting the Scripture, or
turning them aside from their purpose, scope, and intend-
ment, will also in due time be made manifest.
We say, indeed, as Mr. B. observes, that in those kids
of expressions God * condescendeth to accommodate his
ways and proceedings' (not his essence and being) to our
apprehensions, wherein we are very far from saying, that
bespeaks one thing and intends the clean contrary; but
only that the thing that he ascribes to himself, for our un-
derstanding, and the accommodation of his proceedings, to
''"O yip Wttsri SoxEf, TouTo Eivct <^afj,h. 'O Je ava^MV Tavrnv tbv ttiVtic ou Tiaw ma-ron^a
t;)^tr Arist. Kicom. j.
TO HIS CATECHISM EXAMINED. 99
the manner of men, are to be understood in him, and of
thera,' in that which they denote of perfection, and not in
respect of that which is imperfect and weak. For instance,
when God says, ' his eyes run to and fro to behold the sons
of men,' we do not say, that he speaks one thing and under-
stands another, but only because we have our knowledge
and acquaintance with things by our eyes, looking up and
down, therefore doth he, who hath not eyes of flesh as we
have, nor hath any need, to look up and down, to acquaint
himself with them, all whose ways are in his own hand, nor
can without blasphemy le supposed to look from one thing
to another, chose to express his knowledge of, and intimate
acquaintance with, all things here below, in and by his own
infinite understanding, in the way so suited to our appre-
hension. Neither are these kind of expressions in the least
an occasion of idolatry, or do give advantage to any, of cre-
ating, any shape of God in their imaginations ; God having
plainly and clearly in the same word of his, wherein these
expressions are used, discovered that of himself, his nature,
being, and properties, which will necessarily determine, in
what sense those expressions are to be understood ; as in
the consideration of the several particulars in the ensuing
discourse, the reader will find evinced. And we are yet of the
mind, that to conceive of God, as a great man, with mouth,
eyes, hands, legs, &c. in a proper sense, sitting in heaven,
shut up there, troubled, vexed, moved up and down with
sundry passions, perplexed about the things that are to
come to pass, which he knows not, which is the notion of
God, that Mr. B. labours to deliver the world from their
darkness withal, is gross idolatry. Whereunto the scrip-
tural attributions unto God mentioned, give not the least
countenance, as will in the progress of our discourse more
fully appear. And if it be true, which Mr. B. intimates, that
'things implying imperfection (speaking of sleep, and being
weary) are not properly attributed to God,' I doubt not but I
shall easily evince, that the same line of refusal, is to pass
over the visible shape, and turbulent affections, which are by
him ascribed to him ; but of these more particularly in their
respective places.
But he adds, ' That this consideration is so pressino-,
• Quaedicuntur de Deo 'Av^fteito'rrct'jtooq, intelligenda sunt flwra-fEWaif.
h2
100 THE PREFACE OF MR. BTDDLE
(pp. 13, 14.) thata certain learned author, in his book entitled
'ConjecturaCabalistica' affirms, that for Moses, by occasion
of his writing to let the Jews entertain a conceit of God as
in human shape, was not any more a way to bring them
unto idolatry, than by acknowledging man to be God, as
our religion doth in part ;' which plea of his Mr, B. exagi-
tates in the pages following. That learned gentleman, is of
age and ability to speak for himself; for mine own part, I
am not so clear in what he affirms, as to undertake it for
him; though otherwise very ready to serve him, upon the
account which I have of his worth and abilities ; though
I may freely say, I suppose they might be better exercised
than in such cabalistical conjectures, as the book of his,
pointed unto, is full of. But who am I that judge another?
we must every one give an account of himself and his la-
bours to God ; and the fire shall try our works of what sort
they are ; I shall not desire to make too much work for the
fire. For the present I deny that Moses in his writings,
doth give any occasion to entertain a conceit of God, as one
of a human shape; neither did the Jews ever stumble into
idolatry, on that account. They sometimes indeed, changed
their, glory, for that which was not God. But whilst they
worshipped that God that revealed himself by Moses, Je-
hovah, Ehejeh, it doth not appear, that ever they entertained
in their thoughts any thing hutpurum numen, a most simple,
spiritual, eternal being, as I shall give a farther account af-
terward. Though they intended to worship Jehovah both
in the calf in the wilderness and in those at Bethel, yet
that they ever entertained any thoughts, that God had such
a shape, as that which they framed to worship him by, is
madness to imagine. For though Moses sometimes speaks
of God in the condescensionbefore-mentioned, expressing
his power by his arm, and bow, and sword ; his knowledge
and understanding, by his eye, yet he doth in so many places
caution them with whom he had to do, of entertaining any
thoughts of any bodily similitude of God, that by any thing
delivered by him, there is not the least occasion adminis-
tered, for the entertaining of such a conceit, as is intimated.
Neither am I clear in the theological predication, which that
learned person hath chosen to parallel with the Mosaical
expressions of God's shape and similitude, concerning man
TO HIS CATECHISM EXAMINED. 101
being God ; though we acknowledge him who is man, to be
God, yet we do not acknowledge man to be God. Christ
under this reduplication, as man, is not a person, and so not
God. To say that man is God, is to say, that the humanity
and Deity are the same ; whatever he is as man he is upon
the account of his being man ; now that he who is man, is
also God, though he be not God upon the account of his
being man, can give no more occasion to idolatry, than to
say that God is infinite, omnipotent. For the expression
itself, it being in the concrete, it may be salved by the com-
munication of properties ; but as it lies, it may possibly be
taken in the abstract, and so is simply false. Neither do I
judge it safe to use such expressions, unless it be when the
grounds and reasons of them are assigned. But that Mr. B.
should be offended with this assertion, I see no reason.
Both he and his associates affirm, that Jesus Christ, as man
(being in essence and nature nothing but man), is made a
God, and is the object of divine worship, or religious ado-
ration on that account. I may therefore, let pass Mr. B.'%
following harangue against men's ' philosophical specula-
tions, deserting the Scripture in their contemplations of the
nature of God ; as though they could speak more worthily
of God than he hath done of himself.' For though it may
easily be made appear, that never any of the Platonical phi-
losophers spoke so unworthily of God, or vented such gross
carnal conceptions of him as Mr. B. bath done, and the
gentleman of whom he speaks be well able to judge of
what he reads, and to free himself from being entangled in
any of their notions, discrepant from the revelation that
God hath made of himself in his word, yet we being resolved
to try out the whole matter, and to put all the differences
we have with Mr. B. to the trial and issue, upon the express
testimony of God himself, in his word, are not concerned in
this discourse.
Neither have I any necessity to divert to the considera-
tion of his complaint, concerning the bringing in of new ex-
pressions into religion ; if he intends such as whose sub-
stance or matter, which they do express, is not evidently
and expressly found in the Scripture ; what is the ' Babylo-
nish language,' what are ' the horrid and intricate expressions,
which he affirms to be introduced, under a colour of detect-
102 THE PREFACE OF MR, BIDDLE
ing and confuting heresies, but indeed to put a baffle upon
the simplicity of the Scripture,' he gives us an account of
p. 19. where we shall consider it and them. In general, words
are but the figures of things. It is'' not words and terms,
nor expressions, but doctrines and ihinos we inquire after.
Mr. B. I suppose, allows expositions of Scriptures, or else 1
am sure he condemns himself in what he practices. His
book is in his own thoughts, an exposition of Scripture.
That this cannot be done without varying the words and li-
teral expressions thereof, I suppose will not be questioned.
To express the same thing that is contained in any place
of Scripture, with such other words as may give light unto
it, in our understandings is to expound it. This are we
called to; and the course of it is to continue, whilst Christ
continues a church upon the earth. Paul spake nothing
for the substance of the things he delivered, but what was
written in the prophets. That he did not use new expres-
sions, not to be found in any of the prophets, will not be
proved. But there is a twofold evil in these expressions.
That they are invented to detect and unfold heresies as is
pretended. If heretics begin first to wrest Scripture ex-
pressions to a sense never received nor contained in them,
it is surely lawful for them, who are willing to ' contend for
the faith once delivered to the saints,' to clear the mind of
God in his word, by expressions and terms suitable there-
unto.' Neither have heretics carried on their cause without
the invention of new words and phrases.
If any shall make use of any words, terms, phrases, and
expressions, in and about religious things, requiring the em-
bracing and receiving of those words, &c. by others, without
examining either the truth of what by those words, phrases,
&c. they intend to signify and express ; or the propriety of
those expressions themselves, as to their accommodation for
the signifying of those things, I plead not for them. It is
not in the power of man, to make any word or expression
^ 'Oux. eve'p^w, |uaXXov Iv Stavoia HEirat h aXh^Sio,. Greg. Naz.
'~Hv oTttv ovK nv. o/xoiova-ioi;. Homo deiflcatus, &c. dixit Ariiis. 1. vlov I* oJx ovraiv
yeyevna-Qat. 2, "^Eivai wots ote oIk riv, &c. Zozom. Hist. Eccles. lib. 1. cap. 14. p. 213.
Tlieodor. Hist. I. 1. c. 2- p. o. Socrat. Scholast. Hist. lib. 1. c. 3, &c. 'Ouk eXBye yap
£ya)<riv tou \oyou rov &£oD •zirjoc av&j iJTrov, aXXi Juo trroTxaj'Eif i'Klye, xai iiaipio'iv. Ei ie
xai ovQpwTTov, nal fieov dtsinaKli tov X^ictov, aXTva ovx. In ij hiJiUi;, ahXa Tn a-p^ij'ji, xai t5
oiXEiaia-£( HttTaTOTauTa aAAiiXoijapij-Kiiv Jia rhv VTTl^BoXnv tk; <f>iXiaf, Leont. dc Sect, do
Nestorio.
TO HIS CATECHISM EXAxMINED. 103
not pr]Twg found in the Scripture to be canonical,"' and for
its own sake, to be embraced and received. But yet if any
word or phrase do expressly signify any doctrine or matter
contained in the Scripture, though the word or phrase itself
be not in so many letters found in the Scripture, that such
words or phrases may not be used for the explication of the
mind of God, I suppose will not easily be proved. And this
we farther grant, that if any one shall scruple the receiving
and owning of such expressions, so as to make them the way
of professing that which is signified by them, and yet do re-
ceive the thing or doctrine, which is by them delivered, for
my part, I shall have no contest with him. For instance;
the word dfxooixnog, was made use of by the first Nicene
council, to express the unity of essence and being that is in
the Father and Son, the better to obviate Arius and his fol-
lowers, with their ^v orav ovk fiv, and the like forms of speech,
nowhere found in Scripture, and invented on set purpose
to destroy the true and eternal Deity of the Son of God. If
now any man should scruple the receiving of that word, but
withal should profess that he believes Jesus Christ to be
God equal to the Father, one with him from the beginning,
and doth not explain himself by other terms, not found in
the Scripture, viz. that he was made a God, and is one with
the Father as to will, not essence, and the like, he is like to
undergo neither trouble nor opposition from me. We know
what troubles arose between the east and western churches,
about the words Hypostasis and Persona, until they under-
stood on each side, that by these different words, the same
thing was intended ; and that vTroaraaig, with the Greeks,
was not the same with Substantia, with the Latins; nor Per-
sona with the Latins, the same with irpocnoTrov among the
Greeks, as to their application to the thing, the one and the
other expressed by those terms, that such 'monstrous terms
are brought into our religion, as neither they that invented
them, nor they that use them do understand,' Mr. B. may
be allowed to aver, from the measure he hath taken of all
men's understandings, weighing them in his own ; and say-
ing, 'thus far can they go and no farther ;' this they can un-
derstand, that they cannot. A prerogative, as we shall see
'» Vide Cal. Institut. lib. 1. cap. 13. Alting. Theol. Elenct. loc. de Deo. *
104 THE PREFACE OF MR. BTDDLE
in the process of this business, that he will scarcely allow
to God himself, without his taking much pains and labour
about it. I profess, for my part, I have not as yet the least
conviction fallen upon me, that Mr. B. is furnished with so
large an understanding, whatever he insinuates of his own
abilities, as to be allowed a dictator of what any man can
or cannot understand. If his principle, or rather conclusion,
upon which he limits the understandings of men be this,
what I cannot understand that no man else can, he would
be desired to consider, that he is as yet but a young man,
who hath not had so many advantages and helps for the
improving of his understanding, as some others have had ;
and besides that, there are some whose eyes are blinded by the
god of this world, that they shall never see nor understand
the things of God, yea, and that God himself doth thus of-
tentimes execute his vengeance on them, for detaining his
truth in unrighteousness.
But yet upon this acquaintance, which he hath with the
measure of all men's understandings, he informs his reader,
that * the only way to carry on the reformation of the church,
beyond what yet hath been done by Luther or Calvin, is by
cashiering those many intricate terms and devised forms of
speaking, which he hath observed slily to couch false doc-
trines, and to obtrude them on us. And by the way, that
this carrying on of reformation, beyond the stint of Luther
or Calvin, was never yet so much as sincerely endeavoured.'
In the former passage, having given out himself as a com-
petent judge of the understandings of all men, in this he
proceeds to their hearts. 'The reformation of the church,'
saith he, ' was never sincerely attempted, beyond the stint of
Luther and Calvin ;' attempted it hath been, but he knows
all the men, and their hearts full well, who made those at-
tempts, and that they never did it sincerely, but with guile and
hypocrisy. Mr. B. knows who those are that say ; 'with our
tongue we will prevail, our lips are our own.' To know
the hearts of men, and their frame towards himself, Mr. B.
instructs us in his catechism, that God himself is forced to
make trial and experiments. But for his own part, without
any great trouble he can easily pronounce of their sincerity
or hypocrisy in any undertaking. Low and vile thoughts of
God, will quickly usher in light, proud, and foolish thoughts
TO HIS CATECHISM EXAMINED. 105
concerning ourselves. Luther and Calvin, were men whom
God honoured above many in their generation ; and on that
account we dare not but do so also. That all church refor-
mation is to be measured by their line, that is, that no far-
ther discovery of truth in, or about, or concerning the ways
or works of God may be made, but what hath been made to
them, and by them, was not that I know of ever yet af-
firmed, by any in or of any reformed church in the world.
The truth is, such attempts as this of Mr. B.'s, to overthrow
all the foundations of Christian religion, to accommodate
the gospel to the Alcoran, and subject all divine mysteries
to the judgment of that wisdom which is carnal and sensual,
under the fair pretence of carrying on the work of reforma-
tion, and discovering truth from the Scripture, hath perhaps
fixed some men to the measure they have received, beyond
what Christian ingenuity, and the love of the truth requireth
of them. A noble and free inquiry into the word of God,
with attendance to all ways by him appointed, or allowed,
for the revelation of his mind, with reliance on his gracious
promise, of leading us into all truth by his holy and blessed
Spirit, without whose aid, guidance, direction, light, and
assistance, we can neither know, understand, nor receive the
things that are of God, neither captivated to the traditions
of our fathers, for whose labour and pains in the work of the
gospel, and for his presence with them, we daily bless the
name of our God, neither yet carried about with every wind
of doctrine, breathed or insinuated by the 'cunning sleights
of men who lie in wait to deceive,' is that which we profess.
What the Lord will be pleased to do with us, by or in this frame
upon these principles, how, wherein we shall serve our ge-
neration, in the revelation of his mind and will, is in his hand
and disposal. About using or casting off words and phrases,
formerly used to express any truth or doctrine of the Scrip-
ture, we will not contend with any ; provided the things
themselves signified by them be retained. This alone makes
me indeed put any value on any word, or expression, not
jOijTwc found in the Scripture; namely, my observation that
they are questioned and rejected by none, but such as by
their rejection, intend and aim at the removal of the truth
itself, which by them is expressed, and plentifully revealed
in the word. The same care also was among them of old.
106 THE PREFACE OF MR. BIDDLE
having the same occasion administered. Hence" when Va-
lens, the Arian emperor, sent Modestus, his Praetorian Pras-
fect, to persuade Basil to be an Arian, the man entreats him
not to be so ri^•id, as to displease the emperor and trouble
the church 8i oX/yrjv ^oj/marwv ciKpiftnav, for an over strict
observance of opinions; it being but one word, indeed one
syllable, that made the difference, and he thought it not pru-
dent, to stand so much upon so small a business; the holy
man replied, toIq ^eioig Xoyoig IvTtdpafXfiivoi TrpolS'at fiiv tCiv
^dwv Sojfiarwvovde fxiav avi-^nvrai avWaj^iiv: however chil-
dren might be so dealt withal, ' those who are bred up in the
Scriptures, or nourished with the word, will not suffer one
syllable of divine truth to be betrayed.' The like attempt to
this of Valens and Modestus upon Basil, was made by the
Arian" bishops at the council of Ariminum, who pleaded ear-
nestly for the rejection of one or two words, not found in the
Scripture, laying on that plea much weight, when it was the
aversion of the Deity of Christ which they intended and at-
tempted. And by none is there more strength and evidence
given to this observation, than by him with whom I have
now to do ; who exclaiming against words and expressions,
intends really the subversion of all the most fundamental and
substantial truths of the gospel ; and therefore having, pp. 19
— 21. reckoned up many expressions which he dislikes, con-
demns, and would have rejected, most of them relating to the
chiefest heads of our religion (though to his advantage, he
cast in by the way two or three gross figments), he concludes,
'that as the forms of speech by him recounted, are not used
in the Scripture, no more are the things signified by them
contained therein.' In the issue then, all the quarrel is fixed
upon the things themselves, which, if they were found in
Scripture, the expressions insisted on, might be granted to
suit them well enough. What need then all this long dis-
course about words and expressions, when it is the things
themselves signified by them, that are the abominations de-
cryed? Now though most of the things here pointed unto,
will fall under our ensuing considerations, yet because Mr.
B. hath here cast into one heap, many of the doctrines, which
n Tlieodorot. Hist. Eccles. lili. 4. cap. 17. p. 126. Soerat. lib. 4. cap. 21, 22. Zo-
zom. lib. 6. cap. !.'> — 17.
• Theod. Ilibt. lib. 2. cap. 18. Zozom. lib. 1. cap. 13. Niceph. lib. 9. cap. 39.
TO HIS CATECHISM EXAMINED. 107
in the Christian religion he opposeth, and would have re-
nounced, it may not be amiss to take a short view of the
most considerable instances in our passage.
His first is, of God's being infinite and incomprehensi-
ble. This he condemns, name and thing, that is, he says,
' He is finite, limited,' of us to be comprehended. For
those who say he is infinite and incomprehensible, do say-
only, that he is not finite, nor of us to be comprehended.
What° advance is made towards the farther reformation of
the church, by this new notion of Mr. B.'s is fully discover-
ed in the consideration of the second chapter of his cate-
chism ;P and in this, as sundry other things, Mr. B. ex-
cels his masters. The Scripture tells us expressly, that ' He
fills heaven and earth ;' that the * heaven and the heaven of
heavens cannot contain him,' that his presence is in heaven
and hell, and that his understanding is infinite (which how
the understanding of one that is finite, may be, an infinite
understanding cannot comprehend), that he dwelleth in that
* light which no man can approach unto, whom no man hath
seen, nor can see' (which to us is the description of one in-
comprehensible); that he is eternal, which we cannot com-
prehend. The like expressions are used of him in great
abundance. Besides, if God be not incomprehensible, we
may search out his power, wisdom, and understanding to
the utmost. For if we cannot, if it be not possible so to do,
he is incomprehensible. But, * Canst thou by searching
find out God ? Canst thou find out the Almighty to perfec-
tion ? There is no searching of his understanding.' If by-
cur lines we suppose, we can fathom the depth of the es-
sence, omnipotency, wisdom, and understanding, of God, I
doubt not but we shall find ourselves mistaken. Were ever
any since the world began before, quarrelled withal, for as-
serting the essence and being of God to be incomprehensi-
ble? The "iheathen who affirmed, that the more he inquired,
the more he admired, and the less he understood, had a more
noble reverence of the eternal "^Being, which in his mind he
" Solent quidam rairiones sedificari in ruinarn. Tertull. de Praesc. ad Hseres.
P Est autem hfec magnitudo ut ex iis intelligi potest, quifi de potentia et potestate
Dei, iteraque de sapientia ejus dicta sunt, iiifinita et incomprehensibilis. Crell. de
Deo. seu de vera Rcl. prefix, op. Yoltel. lib. 1. cap. 37. p. ^73.
1 Siinonides apud Ciceroiiem, lib. 1. de iiat. Deorum.
"■ Vide passim quae de Deo dicuritur, apud Aratum, Orpheum, Horaerum, Ascle-
pium, Platoneni, Plotinum, Proclum, Pseiluni ,Porphyrium, Jamblichuni, Plinium,
108 THE PREFACE OF MR. BIDDLE
conceived, then Mr. B, will allow us to entertain of God.
Farther, if God be not infinite, he is circumscribed in some
certain place ; if he be, is he there fixed to that place, or
doth he move from it? If he be fixed there, how can he work
at a distance, especially such things as necessarily require
divine power to their production. If he move up and down,
and journey as his occasions require, what a blessed enjoy-
ment of himself in his own glory hath he ? But that this
blasphemous figment of God's being limited and confined
to a certain place, is really destructive to all the divine
perfections of the nature and being of God, is afterward de-
monstrated. And this is the fiist instance given by Mr. B.
of the corruption of our doctrine, which he rejects name
and thing, viz. * that God is infinite and incomprehensible :'
and now, whether this man be a mere Christian, or a mere
Lucian, let the reader judge.
That God is a ' simple act,' is the next thing excepted
against, and decried, name and thing. In the room whereof,
that he is ' compounded of matter and form,' or the like, must
be asserted. Those"^ who affirm God to be a simple act, do
only deny him to be compounded of divers principles, and
assert him to be always actually in being, existence, and
intent operation. God says of himself, that his name is
Ehejeh, and he is I am, that is, a simple being, existing in
and of itself. And this is that, which is intended by the
simplicity of the nature of God, and his being a simple act.
The Scripture tells us he is eternal : I am, always the same,
and so never what he was not ever. This is decried, and in
opposition to it, his being compounded and so being obnox-
ious to dissolution, and his being in potentia, in a disposition,
and passive capacity to be what he is not, is asserted ; for
it is only to deny these things that the term 'simple' is used,
which he condemns and rejects. And this is the second in-
stance that Mr. B. gives in the description of his God, by
his rejecting the received expressions concerning him who
Tulliurn, Senecain, Plutarchuiii, et (jiuc ex iis omnibus exccrpsit. E\igub. de Prim.
Philos.
■■ Via remotionis utendiim est, in Del coiisideralione : nam divina substantia sua
immcnsitate excedit omriem formam, quaiii iiitellcctus noster intellipit, undo ipsutii
non possumus cx;icle cognosciTC quid sit.scd quid lion sit. Tlioni. Con- Gctites, lib.
1. cap. 14. JMerito dictum est a vetcribus, potius in hac vita de Deo a nobis cog-
nosci quid non sit, quam quid sit; ut enim cognoscamus (]uid Deus noii sit, negatione
nimirutu aliijua, (jiku propria sit divina; essentia-, satis est unica negatio dc[)eudeu-
tiffi, &c. Socin. ad lib. 2. cap. 1. Mctaph. Aristor. Qu. 2. Sec. 4.
TO HIS CATECHISM EXAMINED. 109
is so. He is limited, and of us to be comprehended ; his es-
sence and being consisting of several principles, whereby he
is in a capacity of being what he is not. Mr. B. solus haheto.
I will not be your rival in the favour of this God.
And this may suffice to this exception of Mr. Biddle, by
the way, against the simplicity of the being of God: yet,
because he doth not directly oppose it afterward, and the
asserting of it, doth clearly evert all his following fond ima-
ginations of the shape, corporeity, and limitedness of the
essence of God (to which end also, I shall in the considera-
tion of his several depravations of the truth, concerning the
nature of God, insist upon it), I shall a little here divert to
the explication of what we intend by the simplicity of the
essence of God, and confirm the truth of what we so intend
thereby.
As was then intimated before, though simplicity seem to
be a positive term, or to denote something positively, yet
indeed it is a pure* negation ; and formally, immediately,
and properly, denies multiplication, composition, and the
like. And yet though this only it immediately denote, yet
there is a most eminent perfection of the nature of God
thereby signified to us, which is negatively proposed, be-
cause it is in the use of things that are proper to us, in which
case we can only conceive what is not to be ascribed to
God. Now not to insist on the metaphysical notions and
distinctions of simplicity, by the ascribing of it to God, we
do not only deny that he is compounded of divers princi-
ples really distinct, but also of such as are improper, and
not of such a real distance ; or that he is compounded of
any thing, or can be compounded with any thing whatever.
1. Then, that this is a property of God's essence or
being, is manifest, from his absolute independence and first-
ness in being and operation, which God often insists upon,
in the revelation of himself; Isa. xliv. 6. * I am the first, and
I am the last and besides me there is no God.' Rev. i. 8. *I
am Alpha and Omega, the beginning and the ending, saith
the Lord, which is,' &c. so chap. xxi. 6, xxii. 13. which
also is fully asserted, Rom. xi. 35, 36. ' who hath first given
to him, and it shall be recompensed to him again, for of him,
and through him, and to him are all things, to him be glory
• Suarez. Metaph. torn. 2. disput. 30. § 3. Cajetan. de Ente et Essen, cap. 2.
110 THE PREFACE OF MR. BIDDLE
for ever. Now if God were of any causes internal or exter-
nal, any principles, antecedent or superior to him, he could
not be so absolutely first, and independent. Were he com-
posed of parts, accidents, manner of being, he could not be
first ; for all these are before that which is of them, and
therefore his essence is absolutely simple.
2. God is absolutely and perfectly one and the same,
and nothing differs from his essence in it. ' The Lord is one
Lord;' Deut. vi. 4. 'Thou art the same;' Psal. cii. 27. And
where there is an absolute oneness, and sameness in the
whole, there is no composition by an union of extremes.
Thus is it with God : his name is ' I am ; I am that I am ;'
Exod. iii. 14, 15. ' Which is ;' Rev. i. 8. He then who is what
he is, and whose all that is in him is himself, hath neither
parts, accidents, principles, or any thing else, whereof his
essence should be compounded.
3. The attributes of God, which alone seem to be distinct
things in the essence of God, are all of them essentially the
same with one another, and every one the same with the
essence of God itself. For first, they are spoken one of an-
other, as well as of God : as there is his eternal power, as
well as his Godhead. And secondly, they are either infinite,
and infinitely perfect, or they are not; if they are, then if they
are not the same with God, there are more things infinite
than one, and consequently more Gods ; for that which is
absolutely infinite, is absolutely perfect, and consequently
God. If they are not infinite, then God knows not himself,
for a finite wisdom cannot know perfectly an infinite being.
And this might be farther confirmed, by the particular con-
sideration of all kinds of composition, with a manifestation
of the impossibility of their attribution unto God. Argu-
ments to which purpose, the learned reader knows where to
find in abundance.
4. Yea, that God is, and must needs be a simple act
(which expression Mr. B. fixes on for the rejection of it), is
evident from- this one consideration, which was mentioned
before : if he be not so, there must be some potentiality in
God. Whatever is, and is not a simple act, hath a possibi-
lity to be perfected by act ; if this be in God he is not per-
fect, nor all-sufficient: every composition whatever is of
power and act, which if it be, or might have been in God,
TO HIS CATECHISM EXAMINED. HI
he could not be said to be immutable, which the Scripture
plentifully witnesseth, that he is.
These are some few of the grounds of this affirmation of
ours, concerning the simplicity of the essence of God; which,
when Mr. Biddle removes and answers, he may have more of
them, which at present there is no necessity to produce.
From his being, he proceeds to his subsistence, and ex-
pressly rejects his subsisting in three persons, name and
thing. That this is no new attempt, no undertaking, whose
glory Mr. B. may arrogate to himself, is known. Hitherto
God hath taken thought for his own glory, and eminently
confounded the opposers of the subsistence of his essence in
three distinct persons. Inquire of them that went before,
and of the dealings of God with them of old, what is become
of Ebion, Ceiinthus, Paulus Samosatenus, Theodotus By-
zantinus, Photinus, Arius, Macedonius, &c. hath not God
made their memory to rot, and their names to be an abomi-
nation to all generations ? How they once attempted to have
taken possession of the churches of God, making slaughter
and havoc of all that opposed them, hath been declared ; but
their place long since knows them no more. By the siib-
sisting of God in any person, no more is intended, than that
person's being God. If that person be God, God subsists in
that person. If you grant the Father to be a person (as the
Holy Ghost expressly affirms him to be, Heb. i. 21.) and to
be God, you grant God to subsist in that person; that is all
which by that expression is intended. The Son is God, or
is not ; to say he is not God, is to beg that which cannot be
proved. If he be God he is the Father, or he is another per-
son. If he be the Father, he is not the Son. That he is the
Son, and not the Son, is sufficiently contradictory. If he be
not the Father, as was said, and yet be God, he may have
the same nature and substance with the Father (for of our
God there is but one essence, nature, or being), and yet be
distinct from him. That distinction from him, is his perso-
nality ; that property, whereby, and from whence, he is the
Son. The like is to be said of the Holy Ghost. The thino-
then here denied, is, that the Son is God, or that the Holy
Ghost is God ; for if they are so, God must subsist in three
persons, of which more afterward. Now is this not to be
found in the Scriptures? Is there no text affirming Christ to
112 THE PREFACE OF MR. BIDDLE
be God, to be one with the Father, or that the Holy Ghost
is so ? No text saying, ' there are three that bear witness in
heaven, and these three are one ?' None ascribing divine per-
fections, divine worship, distinctly to either Son, or Spirit,
and yet jointly to one God ? Are none of these things found
in the Scripture, that Mr. B. thinks with one blast to de-
molish all these ancient foundations, and by his bare autho-
rity to deny the common faith of the present saints, and
that wherein their predecessors, in the worship of God, are
fallen asleep in peace ? The proper place for the considera-
tion of these things, will farther manifest the abomination
of this bold attempt, against the Son of God, and the eternal
Spirit.
For the divine ' circumincession' mentioned in the next
place, I shall only say that it is not at all in my intention
to defend all expressions, that any men have used (who are
yet sound in the main) in the unfolding of this great, tre-
mendous mystery of the blessed Trinity, and could heartily
wish, that they had some of them been less curious in their
inquiries, and less bold in their expressions. It is the thing
itself alone, whose faith 1 desire to own and profess ; and,
therefore, shall not in the least labour to retain and hold
those things or words, which may be left or lost, without
any prejudice thereunto.
Briefly, by the barbarous term of mutual circumincession,
the schoolmen understand that, which the Greek fathers
called, ifiir£pi)((vprimg, whereby they expressed that mystery,
which Christ himself teachesus, ' of his being in the Father,
and the Father in him;' John x. 38. and of the Father's' remain-
ing in him, and doing the works he did ;' John xiv. 10. The
distinction of these persons, being not hereby taken away,
but the disjunction of them, as to their nature and being.
The eternal generation of the Son, is in the next place
rejected ; that he may be sure to cast down every thing, that
looks towards the assertion of his Deity, whom yet the apo-
stle affirms, to be * God blessed for evermore ;' Rom. ix. 5.
That the word ' which in the beginning was (and therefore
is) God,' is the only begotten Son of God, the apostle af-
firms, John i. 14. That he is also the ' only begotten Son of
God,' we have other plentiful testimonies ; Psal. ii. 7. John
iii. 16. Acts xiii. 33. Heb. i. 4 — 6. A Son, so as in compa-
TO HIS CATECHISM EXAMINED. 113
rison of his Sonship, the best of sons by adoption are ser-
vants; Heb. iii. 5, 6. and so begotten, as to be an only Son;
John i. 14. though begotten by grace, God hath many;
James i. 18. Christ then being begotten of the Father, hath
his generation of the Father ; for these are the very same
things, in words of a diverse sound. The only question here
is, whether the Son have the generation, so often spoken of,
from eternity, or in time ? Whether it be an eternal, or a tem-
poral generation, from whence he is so said to be begotten. As
Christ is a Son, so by him the * worlds were made ;' Heb. i. 2.
so that surely he had his Sonship before he ' took flesh in the
fulness of time ;' and when he had his Sonship he had his
generation. He is such a Son, as by being partaker of that
name, he is exalted above angels ; Heb. i. 5. and is the
* first begotten, before he is brought into the world ;' and,
therefore, his goings forth are said to be from the days of
eternity; Micah v. 2. and he had 'glory with the Father (as
the Son) before the world was ;' John xvii. 5. Neither is he
said to be begotten of the Father, in respect of his incarna-
tion, but conceived by the Holy Ghost, or formed in the
womb by him, of the substance of his mother, nor is he thence
called the Son of God.
In brief. If Christ be the eternal Son of God, Mr. B. will
not deny him to have had an eternal generation ; if he be
not, a generation must be found out for him, suitable to the
Sonship which he hath ; of which abomination in its proper
place. This progress have we made in Mr. B.'s creed :
he believes God to be finite, to be by us comprehended, com-
pounded : he believes there is no Trinity of persons in the
Godhead ; that Christ is not the eternal Son of God. The
following parts of it are of the same kind. The eternal pro-
cession of the Holy Ghost, is nextly rejected. The Holy
Ghost being constantly termed the Spirit of God, the Spirit
of the Father, and the Spirit of the Son (being also God, as
shall afterward be evinced), and so partakes of the same na-
ture with Father and Son (the apostle granting that God
hath a nature, in his rejecting of them, who by nature, are
not God's), is yet distinguished from them, and that eter-
nally (as nothing is in the Deity that is not eternal), and be-
ing moreover said tKiropivta^ai, or to ' proceed,' and* go forth'
from the Father and Son, this expression of his eternal pro-
VOL. Vlll. I
114 THE PREFACE OF MR. BIDDLE
cession hath been fixed on; manifesting the property where-
by he is distinguished from Father and Son. The thing in-
tended hereby is, that the Holy Ghost, who is God, and is
said to be of the Father, and the Son, is by that name, of his
being of them, distinguished from them ; and the denial
hereof, gives you one article more of Mr. B.'s creed, viz.
that the Holy Ghost is not God. To what that expression
of proceeding is to be accommodated, will afterward be
considered. The incarnation of Christ (the Deity and Tri-
nity being despatched) is called into question, and rejected.
By incarnation, is meant, as the word imports, a taking of
flesh (this is' variously by the ancients expressed, but the
same thing still intended), or being made so. The Scripture
affirming, ' that the Word was made flesh ;' John i. 14. that
'God was manifest in the flesh ;' 1 Tim. iii. 16. that ' Christ
took part of flesh and blood ;' Heb. ii. 14. that ' he took on
him the seed of Abraham;' Heb. ii. 16. that he was ' made of
a woman ;' Gal. iv. 4, 5. * sent forth in the likeness of sinful
flesh ;' Rom. viii. 3. * made like unto us in all things;' Heb.
ii. 17. We thought we might have been allowed to say so
also, and that this expression might have escaped with a less
censure, than an utter rejection out of Christian religion.
The Son of God taking flesh, and so being made like to us,
that he might be the captain of our salvation, is that which
by this word, and that according to the Scripture, is affirmed,
and which, to increase the heap of former abominations (or
to carry on the work of reformation beyond the stint of
Luther or Calvin) is here by Mr. B. decried.
Of the hypostatical union, there is the same reason :
Christ, who as 'concerning the flesh,' was of the Jews, and is,
'God to be blessed for ever, over all;' Rom. xix. 5. is one
person : being God to be blessed over all, that is, God by
nature (for such as are not so, and yet take upon them to
be gods, God will destroy), and having flesh and blood, as
the children have, Heb. ii. 14. that is, the same nature of man
with believers, yet being but one person, one mediator, one
Christ, the Son of God, we say both these natures of God
and men, are united in that one person, viz. the person of
* 'Eva-apXaJiTi;. Eva-aj^aTaxrif. EVav9pa;7rno-ic. h Jsa-ffOTiXM ivi^r^fxlct. h Trapova-U. h olMWfxla,.
TO HIS CATECHISM EXAMINED. 115
the Son of God. This is that which Mr. B. rejects (now
his hand is in), both name and thing. The truth is, all these
things are but colourable advantages, wherewith he laboureth
to amuse poor souls ; grant the Deity of Christ, and he knows
all these particulars will necessarily ensue ; and whilst he
denies the foundation, it is to no purpose to contend about
any consequences or inferences whatever. And whether we
have ground for the expression under present consideration ;
John i. 14. 18. XX. 28. Acts xx. 28. Rom. i. 3, 4. ix. 5.
Gal. iv. 4. Phil. ii. 6—9. 1 Tim. iii. 16. 1 John i. 1, 2. Rev.
V. 12 — 14. with innumerable other testimonies of Scripture
may be considered. If the ' Word, the Son of God, was made
flesh, made of a woman, took our nature,' wherein he was
pierced and wounded, and shed his blood, and yet continues
our Lord, and our God, 'God blessed for ever,' esteeming it
'no robbery to be equal with his Father,' yet being a person
distinct from him, being the ' brightness of his person,' we
fear not to say, that the two natures of God and man are
united in one person, which is the hypostatical union here
rejected.
The "communication of properties, on which depend two
or three of the following instances, mentioned by Mr, B. is
a necessary consequent of the union before asserted ; and
the thing intended by it is no less clearly delivered in Scrip-
ture than the truths before-mentioned. It is affirmed of the
man Christ Jesus, that he ' knew what was in the heart of man,'
that he 'would be with his, unto the end of the world,' and
Thomas putting his hand into his side, cried out to him, ' my
Lord, and my God,' Sec." when Christ neither did, nor was so,
as he was man. Again, it is said, 'that God redeemed his
church with his own blood,' that the Son of God 'was made
of a woman,' that the 'Word was made flesh,' none of which
can properly be spoken of God, his Son, or eternal Word,y
in respect of that nature whereby he is so ; and therefore we
say, that look what properties are peculiar to either of his
" Non ut Deus csset habitator, natura humana esset habitaculum : sed ut iiaturse
alteri sic misceretur altera, ut quamvis alia sit quae suscipitur, alia vero quae suscipit,
in tantam tanien unitatem conveuiret utriusque diversitas, ut unus idemque sit filius,
qui se, et secundum quod unus homo est, patre dicit minorem, et secundum quod
unus Deus est, patri se profitelur aequalem. Leo. Serm. 3. de Nat.
" Touj f/.h TttTTEfVou? Xoyoy? TW Ik /xa(ia,<; ov&gaJTra), Toiif Ss anyfjiivovi, Hal Qtm^iTfiti; tZ
Iv afx^o-ni "Koytf. Theod. Dial. Aa-uyp^.
y Tavta Tfavra. avixZoKa, «-ttj«ov rni aito yni; el'Kiifji.fJi.sviii. Irsen. Lib. 3. ad. Hasres.
I 3
116 THE PREFACE OF MR. BIDDLE
natures, as to be omniscient, omnipotent, to be the object of
divine worship, to the Deity ;'' to be born, to bleed and die,
to the humanity ; are spoken of in reference to his person,
wherein both those natures are united : so that whereas the
Scriptures say, that God ' redeemed his church with his own
blood/ or that he was 'made flesh,' or whereas in aconsonancy
thereunto, and to obviate the folly of Nestorius, who made
two persons of Christ, the ancients called the blessed virgin,
the Mother of God, the intendment of the one and other, is
no more, but that he was truly God, who in his manhood
was a Son, had a mother, did bleed and die. And such
Scripture expressions, we affirm to be founded in this 'com-
munication of properties,' or the assignment of that unto
the ^person of Christ, however expressly spoken of as God
or man, which is proper to him in regard of either of
these natures, the one or other. God on this account
being said, to do what is proper to man, and man what is
proper alone to God, because he who is both God and man
doth both the one and the other. By what expressions and
with what diligence the ancients warded the doctrine of
Christ's personal union, against both ''Nestorius and Euti-
ches, the one of them dividing his person into two, the other
confounding his natures, by an absurd confusion, and mix-
ture of their respective essential proprieties (Mr. B. not
giving occasion), I shall not farther mention.
And this is all Mr. B. instances in, of what he rejects,
as to our doctrine about the nature of God, the Trinity, per-
son of Christ, and the Holy Ghost, of all which he hath left
us no more, than what the Turks, and other "^Mahometans,
will freely acknowledge. And whether this be to be a mere
Christian, or none at all, the pious reader will judge.
Having dealt thus with the person of Christ, he adds the
names of two abominable figments, to give countenance to
his undertaking, wherein he knows those with whom he hath
to do, have no communion : casting the Deity of Christ and
^ Salva proprietate utriusque iiaturaB, suscepta est a majestate humilitas, a virtute
infirraitas, ab jeternitate modalitas. Leo. Epist. ad Flavi.
Thv Tr,q li(oina(rit)ii; rauTOTHTo, xai t^v eij aXknXa ainaiv Tri^iyd^tis-tv, Uanias. de Or-
thod. fide. lib. 3. cap. 4.
'' 'AX»i&ai? TEXf a)j aStaipETdJc aa-oy^.i'Tiii)?. vide Evagrium lib. 1. cap. 'J, 3. Socrat. Hist,
lib. 7, cap. 29. 3-2, 33. Nicuph. lib. 14. cap. 47.
« Vid. loh.Hen. Hotting. Histor. Oriental, lib. 1. cap. 3, ex Alko. sura. 30.
TO HIS CATECHISM EXAMINED. 117
the Holy Ghost, into the same bundle with transubstantia-
tion and consubstantiation, to which he adds the ubiquity of
the body of Christ after-mentioned self-contradicting fictions.
With what sincerity, candour, and Christian ingenuity, Mr.
B. hath proceeded, in rolling up together such abominations
as these with the most weighty and glorious truths of the
gospel, that together he might trample them under his feet
in the mire, God will certainly in due time reveal to himself
and all the world.
The next thing he decries is original sin. I will suppose
Mr. B. knows, what those whom he professeth to oppose, in-
tend thereby ; and this he condemns, name and thing. •'That
the guilt of our first father's sin, is imputed to his posterity,
that they are made obnoxious to death thereby, that we are
* by nature children of wrath, dead in trespasses and sins,
conceived in sin,' that our 'understandings are darkness,' so
that we 'cannot receive the things that are of God,' that we
are able to do no good of ourselves, so that unless we are
*born again we cannot enter into the kingdom of God,' that
we are 'alienated, enemies, have carnal minds, that are en-
mity against God,' and cannot be subject to him; all this
and the like, is at once blown away by Mr. B. there is no
such thing; 'una litura potest.' That Christ by nature is
not God, that we by nature have no sin, are the two great
principles of this mere Christian's belief.
Of Christ's taking our nature upon hira, which is again
mentioned, we have spoken before. *'If he was made flesh,
made of a woman, made under the law ; if he partook of flesh
and blood, because the children partook of the same; if he
took on him the seed of Abraham, and was made like to us
in all things, sin only excepted ; if, being in the form of God
and equal to him, he took on him the form of a servant, and
became like to us, he took our nature on him :' for these,
and these only are the things, which by that expression are
intended.
The most of what follows, is about the grace of Christ,
which having destroyed, what in him lies, his person he doth
also openly reject. And in the first place begins with the
d Rom. V. 12. 15, 16. 19. Eph. ii. 1. 12. Psal. li. 3. John i. 5. Eph. iv. 18. 1 Cor.
ii. 14. John iii. 5, 6. Eph. ii. 12. Col. i. 21. Rom. viii. 6—8.
e John i. 14. Gal. iv. 4, 5. Heb. ii. 14. 16. ii. 18. Phil. 7, 8.
118
THE PREFACE OF MR. BIDDLE
foundation, his 'making satisfaction to God for our sins, all
our sins, past, present, and to come ;' which also, under sun-
dry other expressions, he doth afterward condemn. ^God is
a God of 'purer eyes than to behold iniquity,' and it is 'his
judgment, that they which commit sin, are worthy of death :'
yea it is *a righteous thing with him, to render tribulation to
offenders :' and seeing we have 'all sinned, and come short
of the glory of God,' doubtless it will be a righteous thing
with him, to leave them to answer for their own sins, who so
proudly and contemptuously reject the satisfaction which he
himself hath appointed, and the ^ransom he hath found out.
But Mr. B.is not the first who hath 'erred, not knowing the
Scriptures,' nor the justice of God. The Holy Ghost ac-
quainting us, that God '"made to meet upon him the ini-
quity of us all ; that he was bruised for our sins, and wounded
for our transgressions, and that the chastisement of our peace
was on him, that by his stripes we are healed ; that he gave
his life a ransom for us, and was made sin for us, that we
might become the righteousness of God in him ;' that he was
' for us made under the law, and underwent the curse of it,
that he bare our sins in his body on the tree ;' and that by
his blood we are redeemed, washed, and saved : we doubt
not to speak as we believe, viz. That Christ underwent the
punishment due to our sins, and made satisfaction to the
justice of God for them; and Mr. B. who, it seems, is other-
wise persuaded, we leave to stand or fall to his own account.
Most of the following instances of the doctrines he re-
j ects, belong to and may be reduced to the head last mention-
ed, and therefore I shall but touch upon them : seeing that
he, that " will enter into life, must keep the commandments/
and this of ourselves we cannot do, for in ' many things we
offend all,' and he that breaks one commandment, is guilty of
the breach of the whole law; God having sent forth >" his son,
made of a woman, made under the law, to redeem them that
were under the law, that we might receive the adoption of
children ;' and that which was impossible to us by the law,
through the weakness of the flesh, 'God sending his own Son
' Hab. i. 13. Rom. i. 32. 2 Thess. i. 6. e Job. xxxiii. 21
h Isa. liii. 5, 6. 10, 11. 1 Pet. ii. 24. MaU. xx. 28. 1 Tim. ii. 6. 2 Cor. v. 21.
Gal. 111. 13. 1 Pet. i. 18. Epli. i. 7. Rev. i. 5, 6, &c.
' Matt. xix. 17. 1 John i. 8. James ii. 10.
k Rom. V. 9. viii. 3, 4. x. 4. 1 Cor. i. 30. Gal. iv. 4, 5. Phil. iii. 8—10.
TO HIS CATECHISM EXAMINED. 119
in the likeness of sinful flesh, and for sin, condemned sin in
the flesh, that the righteousness of the law might be fulfilled
in us;' and so we are ' saved by his life, being justified by
his blood,' he being ' made unto us of God righteousness,' and
we are by faith ' found in him, having on not our own righte-
ousness, which is by the law, but that which is by Jesus
Christ, the righteousness of God by faith;' we do afiirm, that
Christ fulfilled the law for us, not only undergoing the pe-
nalty of it, but for us submitting to the obedience of it, and
performing all that righteousness which of us it requires, that
we might have a complete righteousness wherewith to ap-
pear before God. And this is that, which is intended by the
active and passive righteousness of Christ, after-mentioned;
all which is rejected, name and thing.
Of Christ's being punished by God, which he rejects
in the next place, and to multiply his instances of our false
doctrine, insists on it again under the terms of 'Christ's en-
during the wrath of God, and the pains of a damned man,'
the same account is to be given, as before of his satisfaction.
That God ''bruised him, put him to grief,' laid the 'chastise-
ment of our peace on him ;' that for us he underwent death,
the curse of the law, which enwrapped the whole punishment
due to sin, and that by the "will of God, who so made him
to be ' sin, who knew no sin,' and in the undergoing where-
of he prayed and cried, and sweat blood, and was full of
heaviness and perplexity, the Scripture is abundantly evi-
dent; and what we assert amounts not one tittle beyond what
is, by, and in, them affirmed.
The false doctrine of the merit of Christ, and his pur-
chasing for us the kingdom of heaven, is the next stone,
which this master builder disallows and rejects: "That
Christ hath 'bought us with a price,' that he hath 'redeem-
ed us from our sins, the world and curse,' to be a ' peculiar
people zealous of good works ;' so making us ' kings and
priests to God for ever;' that he hath 'obtained for us eter-
nal redemption, procuring the Spirit for us, to make us meet
for the inheritance of the saints in light; God blessing us
with all spiritual blessings in heavenly places in him, upon
' Isa. liii. 5, 6, &c. Heb. ii. 9. 14.
" Heb. X. 9, 10. 2 Cor. v. 21. Luke xxii. 41—44.
» 1 Cor. vi. 20. i Pet. i. 18. Gal. i. 4. iii. 13. Titus ii. 14. Eph. v. 26. Rev. i.
5, 6. Heb. ix. 12—14. Eph. i. 3. Pliii. i. 29.
120 THE PREFACE OF MR. BIDDLE
the account of his making his soul an offering for sin,' per-
forming that obedience to the law, which of us is required,
is that, which by this expression of the ' merit of Christ/ we
intend. The fruit of it being all the accomplishment of the
promise made to him by the Father, upon his undertaking
the great work of saving his people from their sins; in the
bundle of doctrines by Mr. B. at once condemned, this also
hath its place.
That Christ rose from the dead by his own power,
seems to us to be true ; not only because he affirmed, that
he 'had power so to do, even to lay down his life, and to take
it up again;' John x. 18. but also because he said he would
do so, when he bade them ' destroy the temple,' and told them,
that ' in three days he would raise it again.' It is true that
this ' work of raising Christ from the dead,' is also ascribed
to the Father and to the Spirit (as in the work of his obla-
tion, his Father ' made his soul an offering for sin,' and he
* offered up himself through the eternal Spirit'), yet this hin-
ders not, but that he was raised by his own power, his Fa-
ther and he being one, and what work his Father doth, he
doing the same.
And this is the account which this mere Christian giveth
us, concerning his faith in Christ, his person and his grace.
He is a mere man, that neither satisfied for our sins, nor
procured grace or heaven for us. And how much this tends
to the honour of Christ, and the good of souls, all that love
him in sincerity, will judge and determine.
His next attempt is upon the way, whereby the Scripture
affirms that we come to be made partakers of the good
things which Christ hath done and wrought for us ; and in
the first place, falls foul upon that, of ' apprehending and
applying Christ's righteousness to ourselves by faith;' that
so there may no weighty point of the doctrine of the cross
remain not condemned (by this wise man) of folly. This,
then, goes also, name and thing : Christ is ' of God made unto
us righteousness ;' (that is, * to them that believe on him,' or
receive or apprehend him; John i. 12.) God "' having set him
forth to be a propitiation through faith in his blood, to de-
clare his righteousness for the forgiveness of sins,' and de-
claring that every one who * believes in him is justified from
» Rom. iii. 25. Acts xiii. 38, 39. Rom. iv. 5. 7. v. 1. Phil. Hi. 9, 10. Rora. x. 3, 4.
TO HIS CATECHISM EXAMINED. 121
all things, from which he could not be justified by the law;*
God imputing righteousness to them that so '^^believe, those
who are so justified by faith, having peace with God, it
being the great thing we have to aim at, namely, that *we
may know Jesus Christ and the fellowship of his sufferings,
and the power of his resurrection, and to be found not hav-
ing our own righteousness, which is by the law, but the
righteousness which is by the faith of Christ, Christ being
the end of the law to every one that believeth.' We say it is
the duty of every one, who is called, to apprehend Christ by
faith, and apply his righteousness to him ; that is, believe
on him, as made * righteousness of God to him,' unto justi-
fication and peace. And if Mr. Biddle reject this doctrine,
name and thing; I pray God give him repentance, before
it be too late, to the acknowledgment of the truth.
Of Christ's 'being our surety, of Christ's paying our
debt, of our sins imputed to Christ, of Christ's righteousness
imputed to us, of Christ's dying to appease the wrath of God
and reconcile him to us,' enough hath been spoken already,
to clear the meaning of them who use these expressions,
and to manifest the truth of that which they intend by
them : so that I shall not need again to consider them, as
they lie in this disorderly confused heap, which we have
here gathered together.
Our justification by Christ being cashiered, he falls upon
our sanctification in the next place, that he may leave us as
little of Christians, as he hath done our Saviour of the true
Messiah. ' Infused grace' is first assaulted. The various ac-
ceptations of the word * grace' in the Scripture, this is no
place to insist upon. By * grace infused/ we mean grace
really bestowed upon us, and abiding in us, from the Spirit
of God. That a new? spiritual life or principles, enabling
men to live to God ; that new, gracious, heavenly, qualities
and endowments, as light, love, joy, faith, &c. bestowed on
men, are called grace and graces of the Spirit, I suppose
will not be denied. These we call infused grace, and graces ;
that is, we say God works these things in us, by his Spirit,
giving us a 'i' new heart' and a * new spirit, putting his law
into our hearts, quickening us who were dead in trespasses
p Eph. ii. 1, 2. Ga!. v. 25, 26.
1 Phil. i. 6. ii. 13. Jer. xxxi. 33. xxxii. .')9. Ezek. xi. 19. xxxvi. 26. Heb.yiii. 9, 10.
122 THE PREFACE OF MR. BIDDLE
and sins/ making us light, who were darkness, filling us
with the fruits of the Spirit in joy, meekness, faith, which
are not of ourselves, but the gifts of God. Mr. Biddle hav-
ing before disclaimed all original sin, or the depravation of our
nature by sin in deadness, darkness, obstinacy, &c. thought
it also incumbent on him to disown and disallow all repara-
tion of it by grace; and all this under the name of a mere
Christian, not knowing that he discovereth a frame of spirit
utterly unacquainted with the main things of Christianity.
Free grace is next doomed to rejection. That all the
grace, mercy, goodness of God, in our election, redemption,
calling, sanctification, pardon, and salvation, is free, not de-
served, not merited, nor by us any way procured, that God
doth all that he doth for us bountifully, fully, freely, of his
own love, and grace, is affirmed in this expression, and in-
tended thereby. And is this found neither name nor thing
in the Scriptures? Is there no mention of God's loving us
freely, of his " blotting out our sins for his own sake, for his
name's sake,' of his * giving his Son for us from his own love,'
of 'faith being not of ourselves, being the gift of God, of
his saving us not according to the works of righteousness,
which we have done, but of his own mercy, of his justifying
us by his grace, begetting us of his own will, having mercy
on whom he will have mercy,' of a covenant not like the old,
wherein he hath promised to be 'merciful to our sins and
our iniquities,' &.c. or is it possible that a man assuming to
himself the name of a Christian, should be ignorant of the
doctrine of the free grace of God, or oppose it, and yet pro-
fess not to reject the gospel as a fable? But this was, and
ever will be the condemnation of some, * that light is come
into the world, and men love darkness more than light.'
About the next expression, of the ' world of the elect,' I
shall not contend. That by the name of the world (which
term is used in the Scriptures, in great variety of significa-
tions), the elect, as being in and of this visible world, and
by nature no better than the rest of the inhabitants thereof,
are sometimes peculiarly intended, is proved ^elsewhere, be-
yond whatever Mr. B. is able to oppose thereunto.
' Eph. i. 4. John iii. 16. 1 John iv. 8. 10. Rom. v. 8. Eph. ii. 8. Tit. iii. 3—7.
James i. 18. Rom. ix. 18. Ileh. viii. 10—12.
• Salus electorem sanguis Jesu, or the Death of Death, &c.
TO HIS CATECHISM EXAMINED. 123
Of the irresistible working of the Spirit,' in bringing men
to believe, the condition is otherwise; about the term 'irre-
sistible/ I know none that care much to strive. That* 'faith
is the gift of God, not of ourselves,' that itjs wrought in us,
by the ' exceeding greatness of the power of God ;' that in
bestowing it upon us by his Spirit (that is, in our conver-
sion) God effectually creates a new heart in us, makes us
new creatures, quickens us, raises us from the dead, 'work-
ing in us to will and to do of his own good pleasure,' as he
'commanded light to shine out of darkness, so shining into
our hearts, to give us the knowledge of his glory,' begetting
us anew of his own will, so irresistibly causing us to believe
because he effectually works faith in us, is the sum of what
Mr. Biddle here rejecteth, that he might be sure, as before,
to leave nothing of weight in Christian religion uncon-
demned. But these trifles and falsities being renounced,
he complains of the abuse of his darling, that it is called
carnal reason : which being the only interpreter of Scrip-
ture which he allows of, he cannot but take it amiss, that
it should be so grossly slandered, as to be called carnal.
The Scripture indeed tells us of a" ' natural man, that cannot
discern the things which are of God,' and that they are ' fool-
ishness to him ;' of a ' carnal mind that is enmity to God,' and
not like to have any reasons, or reasonings, but what are
carnal; of a wisdom that is carnal, sensual, and devilish;
of a wisdom that God will destroy and confound, and that
such is the best of the wisdom and reason of all unregene-
rate persons ; but why the reason of a man in such a state,
with such a mind, about the things of God should be called
carnal, Mr. B. can see no reason ; and some men perhaps
will be apt to think, that it is because all his reason is still
carnal. When a man is renewed ' after the image of him
that creates him,' he is made spiritual ' light in the Lord,'
every thought and imagination that sets up itself in his
heart, in opposition to God, being led captive to the obe-
dience of the gospel; we acknowledge a sanctified reason
in such a one, of that use in the dijudication of the things
of God, as shall afterward be declared.
* Spiritual desertions' arenextly decried. Some poor souls
' Eph. ii. 8. xviii. 19. 2 Cor. v. 17, &c. iv. 6.
" 1 Cor. ii. 14. Rom. viii. 7. James iii. 15.
124 THE PREFACE OF MR. BIDDLE
would thank him to make good this discovery. They find
mention in the Scripture of God's" 'hiciing his face, with-
drawing himself, forsaking though but for a moment/ as of
them that on this account * walk in darkness and see no light,'
that 'seek him, and find him not,' but are filled with trou-
bles, terrors, arrows from him, &c. And this in some mea-
sure they find to be the condition of their own souls ; they
have not the life, light, power, joy, consolation, sense of
God's love as formerly ; and therefore, they think there are
spiritual desertions, and that in respect of their souls, these
dispensations of God are signally and significantly so
termed ; and they fear that those who deny all desertions,
never had any enjoyments from or of God.
Of' spiritual incomes,' there is the same reason. It is
not the phrase of speech, but the thing itself we contend
about. That God who is the Father of mercy, and God of
all consolation, gives mercy, grace, joy, peace, consolation,
as to whom, so in what manner, or in what degree he pleas-
eth. The receiving of these from God, is by some (and that
perhaps not inaptly) termed spiritual incomes ; with regard
to God's gracious distributions of his kindness, love, good-
will, and the receiving of them. So that it be acknow-
ledged that we do receive grace, mercy, joy, consolation,
and peace, from God, variously as he pleaseth, we shall not
much labour about the significancy of that, or any other ex-
pression of the like kind. The Scriptures, mentioning the
' goings^ forth of God,' leave no just cause to Mr. B. of con-
demning them, who sometimes call any of his works, or dis-
pensations, his outgoings. His rehearsal of all these par-
ticular instances, in doctrines that are found neither name
nor thing in Scriptures, Mr. B. closeth with an 8cc. which
might be interpreted to comprise as many more, but that
there remain not as many more important heads in Chris-
tian religion. The nature of God being abased, the Deity
and grace of Christ denied, the sin of our natures, and their
renovation by grace in Christ rejected ; Mr. B.'s remaining
religion, will be found scarce worth the inquiry after, by
those whom he undertakes to instruct; there being scarcely
" Job xiii. 24. Psal. xiii, 1. x. 1. xxvii. 9. xllv. 24. xxx. 7. Iv. 1. Ixix. 17. cii. 2.
Isa. xlv. 15. viii. 17. xlix. 14. liv. 6, 7. Ix. 13. J. 10, &c.
y Micah. V. 2.
TO HIS CATECHISM EXAMINED. 125
any thing left by him, from whence we are peculiarly deno-
minated Christians ; nor any thing that should support the
weight of a sinful soul^ which approacheth to God for life
and salvation.
To prevent the entertainment of such doctrines as these
Mr. B. commends the advice of Paul; 2 Tim. i. 13. * Hold
fast the form of sound words,' &,c. than which we know none
more wholesome, nor more useful, for the safeguarding and
defence of those holy and heavenly principles of our reli-
gion, which Mr. B. rejects and tramples on ; nor are we at
all concerned in his following discourse, of leaving Scrip-
ture terms, and using phrases, and expressions coined by
men ; for if we use any word or phrase in the things of God,
and his worship, and cannot make good the thing signified
thereby, to be founded on, and found in the Scriptures, we
will instantly renounce it. But if indeed the words and
expressions used by any of the ancients, for the explication
and confirmation of the faith of the gospel, especially of
the doctrine concerning the person of Christ, in the vindi-
cation of it from the heretics, which in sundry ages bestirred
themselves (as Mr. B. now doth) in opposition thereunto,
be found consonant to Scripture, and to signify nothing
but what is written therein with the beams of the sun, per-
haps we see more cause to retain them, from the opposition
here made to them by Mr. B. than formerly we did ; con-
sidering, that his opposition to words and phrases is not
for their own sake, but of the things intended by them.
The similitude of the ship, ' that lost its first matter and
substance, by the addition of new pieces, in way of supple-
ment to the old decays,' having been used by some of our
divines to illustrate the Roman apostacy, and traditional
additionals to the doctrines of the gospel, will not stand
Mr. B. in the least stead ; unless he be able to prove, that
we have lost in the religion we profess, any one material
part of what it was, when given over to the churches by
Christ and his apostles, or have added any one particular
to what they have provided, and furnished us withal in the
Scriptures ; which until he hath done, by these and the like
insinuations, he doth but beg the thing in question ; which
being a matter of so great consequence and importance as
it is, will scarce be granted him on any such terms. I doubt
126 THE PREFACE OF MR. BIDDLE
not, but it will appear to every person whatsoever, in the
process of this business, who hath his senses any thing ex-
ercised in the word to discern between good and evil, and
whose eyes the God of this world hath not blinded, that
the glorious light of the gospel of God, should not shine
into their hearts, that Mr. B. as wise as he deems it, and
reports himself to be, is indeed like the foolish woman, that
puts down her house with both her hands, labouring to de-
stroy the house of God with all his strength, pretending
that this and that part of it doth not originally belong
thereto (or like AjaxV in his madness, who killed sheep, and
supposed they had been his enemies), upon the account of
that enmity which he finds in his own mind unto them.
The close of Mr. B.'s preface contains an exhortation to
the study of the word, with an account of the success he
himself hath obtained in the search thereof, both in the
detection of errors, and the discovery of sundry truths ;
some things I shall remark upon that discourse, and shut
up these considerations of his preface.
1. For his own success he tells us, 'thatbeino- otherwise
of no great abilities, yet searching the Scriptures imparti-
ally, he hath detected many errors, and hath presented the
reader with a body of religion from the Scriptures, which
whoso shall well ruminate and digest, will be enabled,' &,c.
For Mr. B.'s abilities, I have not any thing to do, to
call them into question ; whether small or great, he will one
day find, that he hath scarce used them to the end for
which he is intrusted with them; and when the Lord of his
talents, shall call for an account, it will scarce be comfort-
able to him, that he hath engaged them so much to his dis-
honour, as it will undoubtedly appear he hath done. I have
heard by those of Mr. B.'s time and acquaintance in the
university, that what ability he had then obtained, were it
more or less, he still delighted to be exercising of it, in op-
position to received truths in philosophy ; and whether an
itching desire of novelty, and emerging thereby, lie not at
the bottom of the course he hath since steered, he may do
well to examine himself.
What errors he hath detected (though but pretended such,
which honour in the next place he assumes to himself) I
'■ Sophoc. in Ajace. (jiaa-Tfyo<p,
TO HIS CATECHISM EXAMINED. 127
know not. The error of the Deity of Christ was detected in
the apostles' days by Ebion/ Cerinthus and others ; not
long after by Paulus Samosatenus,'' by Photinus by Arius,
and others ; the error of the purity, simplicity, and spiritu-
ality of the essence of God, by Audseus, and the Anthro-
pomorphites. The error of the Deity of the Holy Ghost,
was long since detected by Macedonius, and his companions 5
the error of original sin, or the corruption of our nature, by
Pelagius ; the error of the satisfaction and merit of Christ,
by Abailardus ; all of them by Socinus, Sraalcius, Crellius,
&.C. What new discoveries Mr. B. hath made, I know not;
nor is there any thing that he presents us with, in his whole
body of religion, as stated in his questions, but what he hath
found prepared, digested, and modelled to his hand, by
his masters the Socinians ; unless it be some few gross no-
tions about the Deity ; nor is so much as the language,
which here he useth of himself and his discoveries his own,
but borrowed of Socinus, Epist. ad Squarcialupum.
We have not then the least reason in the world, to sup-
pose that Mr. B. was led into these glorious discoveries, by
reading of the Scriptures, much less impartial reading of
them ; but that they are all the fruits of a deluded heart,
given up righteously of God to believe a lie, for the neglect
of his word, and contempt of reliance upon his Spirit and
grace for a right understanding thereof, by the cunning
sleights of the forementioned persons, in some of whose
writings Satan lies in wait to deceive. And for the body
of religion which he hath collected, which lies not in the
answers which are set down in the words of the Scripture,
but in the interpretations and conclusions couched in his
questions, I may safely say, it is one of the most corrupt
and abominable, that ever issued from the endeavours of one
who called himself a Christian; for a proof of which asser-
tion I refer the reader to the ensuing considerations of it.
So that whatever promises of success Mr. B. is pleased to
make unto him who shall ruminate and digest in his mind,
this body of his composure (it being indeed stark poison,
that will never be digested, but fill and swell the heart with
* Euseb. Hist. lib. 3. cap. 21. Irsen. ad Haer. lib. 1. cap. 26. Epiphan. Haer. 1.
torn. 2. lib. 1. RufF. cap. 27.
b Euseb. lib. 7. c. 22 — 24. August. Haeres. 44. Epiphan. Haeres. 1. lib. 2. So-
crab. Hist. I. 2. cap. 24, &c.
128 THE PREFACE OF MR. BIDDLE
pride and venom, until it utterly destroy the whole person),
it may justly be feared, that he hath given too great an ad-
vantage to a sort of men in the world, not behind Mr, B.
for abilities and reason (the only guide allowed by him in
affairs of his nature), to decry the use and reading of the
Scripture, which they see unstable and unlearned men
fearfully to wrest to their own destructions. But let God
be true, and all men liars. Let the gospel run and prosper;
and if it be hid to any, it is to them whom the God of this
world hath blinded, that the glorious light thereof, should
not shine into their hearts. What may farther be drawn
forth of the same kind with what is in these catechisms
delivered, with an imposition of it upon the Scripture, as
though any occasion were thence administered thereunto,
I know not ; but yet do suppose, that Satan himself is
scarce able to furnish the thoughts of men with many more
abominations of the like length, and breadth, with those
here endeavoured to be imposed on simple, unstable souls,
unless he should engage them into downright atheism, and
professed contempt of God. Of what tendency these doc-
trines of Mr. B. are unto godliness, which he nextly men-
tioneth, will in its proper place fall under consideration.
It is true, the gospel is a doctrine according to godliness,
and aims at the promotion of it in the hearts and lives of
men, in order to the exaltation of the glory of God. And
hence it is, that so soon as any poor deluded soul falls into
the snare of Satan, and is taken captive under the power of
any error whatever, the first sleight he puts in practice for the
promotion of it, is to declaim about its excellency and use-
fulness for the furtherance of godliness ; though himself in
the meantime, be under the power of darkness, and know
not in the least what belongs to the godliness, which he
professeth to promote. As to v/hat Mr. B. here draws forth
to that purpose, I shall be bold to tell him, that to the ac-
complishment of a godliness amongst men (since the fall of
Adam), that hath not its rise and foundation in the effectual,
powerful, changing of the whole man from death to life,
darkness to light, &,c. in the washing of the pollutions of
nature by the blood of Christ, that is not wrought in us,
and carried on by the efficacy of the Spirit of grace, taking
away the heart of stone, and giving a new heart, circumcised
TO HIS CATECHISM EXAMINED. 129
to fear the Lord, that is not purchased and procured for us,
by the oblation and intercession of the Lord Jesus, a godli-
ness that is not promoted by the consideration of the vici-
ousness, and corruption of our hearts by nature, and their
alienation from God, and that doth not in a good part of it
consist in the mortifying, killing, slaying, of the sin of
nature, that dwelleth in us, and an opposition to all the
actings and workings of it. A godliness that is performed
by our own strength, in yielding obedience to the precepts
of the word, that by that obedience we may be justified
before God, and for it accepted, &:c. there is not one tittle,
letter, nor iota in the whole book of God tending. Mr. B.
closeth his preface with a commendation of the Scriptures,
their excellency, and divinity, with the eminent success that
they shall find who yield obedience to them, in that they
shall be even in this life equal unto angels. His expressions
at first view seem to separate him from his companions in
his body of divinity, which he pretends to collect from the
Scriptures, whose low thoughts, bold expressions, con-
cerning the contradictions in them, shall afterward be
pointed unto. But I fear
latet unguis in herba.
And in this kiss of the Scripture with hail unto it, there is
vile treachery intended, and the betraying of them to the
hands of men, to be dealt withal at their pleasure. I desire
not to entertain evil surmises of any (what just occasion
soever be given on any other account), concerning things
that have not their evidence and conviction in themselves.
The bleating of that expression, * the Scriptures are the ex-
actest rule of a holy life,' evidently allowing other rules of
a holy life, though they be the exactest, and admitting other
things, or books, into a compartnership with them, in that
their use and service, though the pre-eminence be given to
them, sounds as much to their dishonour, as any thing-
spoken of them by any, who ever owned them to have pro-
ceeded from God. It is the glory of the Scriptures, not
only to be the rule, but the only one of walking with God.
If you take any other into comparison with it, and allow
them in the trial to be rules indeed, though not so exact as
the Scripture, you do no less cast down the Scripture from
VOL. VIII. K
130 MR. biddle's preface examined.
its excellency, than if you denied it to be any rule at all. It
will not lie as one of the many, though you say never so
often that it is the best. What issues there will be of the
endeavour, to give reason the absolute sovereignty in judg-
ing of rules of holiness, allowing others, but preferring the
Scriptures, and therein without other assistance, determining
of all the contents of it, in order to its utmost end, God in
due time will manifest. We confess (to close with Mr. B.)
that true obedience to the Scriptures, makes men even in
this life, equal in some sense unto angels : not upon the
account of their performance of that obedience merely, as
though there could be an equality between the obedience
yielded by us, whilst we are yet sinners, and continue so,
(' for if we say we have no sin we deceive ourselves'), and the
exact obedience of them who never sinned, but abide in
doing the will of God ; but the principal, and main work of
God required in them, and which is the root of all other
obedience whatever, being to ' believe on him whom he hath
sent,' to as many as so believe on him, and so receive him,
'power is given to become the sons of God;' who being so
adopted into the great family of heaven and earth, which is
called after God's name, and invested with all the privileges
thereof; having fellowship with the Father and the Son,
they are in that regard, even in this life, equal to angels.
Having thus briefly as I could, washed off the paint, that
was put upon the porch of Mr. B.'s fabric, and discovered
it to be a composure of rotten posts and dead men's bones,
whose pargeting being removed, their abomination lies naked
to all ; I shall enter the building or heap itself, to consider
what entertainment he hath provided therein, for those,
whom in the entrance he doth so subtilely and earnestly in-
vite to turn in, and partake of his provisions.
OF THE SCRIPTURES. ' 131
CHAP. I.
Mr. B.'s first chapter examined. Of the Scriptures.
Mr. Biddle having imposed upon himself the task of insi-
nuating his abominations, by applying the express words of
Scripture, in way of answer to his captious and sophistical
queries, was much straitened in the very entrance, in that
he could not find any text or tittle in them, that is capa-
ble of being wrested to give the least colour to those imper-
fections, which the residue of men, with whom he is in the
whole system of his doctrine in compliance and communion,
do charge them withal. As that there are contradictions in
them, though in things of less importance ;=» that many things
are or may be changed and altered in them ; that some of
the books of the Old Testament are lost, and that those that
remain, are not of any necessity to Christians, although they
may be read with profit ; their subjecting them also, and all
their assertions to the last judgment of reason, is of the same
nature with the other. But it being not my purpose, to pur-
sue his opinions, through all the secret v.'indings and turn-
ings of them, so to drive them to their proper issue, but only
to discover the sophistry and falseness of those insinuations,
which grossly and palpably overthrow the foundations of
Christianity ; I shall not force him to speak to any thing,
beyond what he hath expressly delivered himself unto.
This first chapter then, concerning the Scriptures, both
in the greater and less catechisms, without farther trouble,
I shall pass over ; seeing that the stating of the questions
and answer in them may be sound, and according to the com-
mon faith of the saints, in those who partake not with Mr.
B.'s companions, in their low thoughts of them, which here
he doth not profess. Only I dare not join with him in his last
assertion, that such and such passages are the most affec-
tionate in the book of God ; seeing we know but in part,
and are not enabled, nor warranted, to make such peremp-
a Socin. de Authorit. Sa. Scrip, cap. 1. Racov. An. 1611. p. 13. Socin. Lect. Sacr.
p. 18. Episcop. disput.de Author. Script, thes. 3. Volkel. de vera Relig. lib. v. cap.
V. p. 37 r>. Socinus autem videtur rectius de SS. opinari, Epist. ad Radec. 3. p. 1 10.
Ego quidem sentio, nihil in Scriptis, quae comiiiuuiter ab iis, qui Christian^ sunt
■dicti, recepta, et pro divinis habita sunt, constanter legi, quod non sit verissinium :
hocque ad divinam providentiam pertinere prorsus arbitror, ut ejusmodi scripta, nun-
quam depraventur aut corrunipantur, neque ex toto, neque ex parte.
K 2
132 OF THE NATURE OF GOD.
tory determinations, concerning the several passages of Scrip-
ture set in comparison and competition for affectionateness
by ourselves.
CHAP. II.
Of the nature of God.
His second chapter, which is concerning God, his essence,
nature, and properties, is second to none in his whole book,
for blasphemies and reproaches of God and his word.
The description of God, which he labours to insinuate,
is. that he is one person, of a visible shape and similitude,
finite, limited to a certain place, mutable, comprehensible,
and obnoxious to turbulentpassions, not knowing the things
that are future, and which shall be done by the sons of men,
whom none can love with all his heart, if he believe him to be
one in three distinct persons.
That this is punctually the apprehension, and notion con-
cerning God and his being, which he labours to beget, by
his suiting Scripture expressions to the blasphemous in-
sinuations of his questions, will appear in the consideration
of both questions and answers, as they lie in the second
chapter of the greater catechism.
His first question is, 'How many Gods of Christians are
there?' And his answer is, 'One God;' Eph.iv. 6. Whereunto
he subjoins, secondly, ' Who is this one God V And answers,
'The Father of whom are all things;' 1 Cor. viii. 6.
That the intendment of the connexion of these queries,
and the suiting of words of Scripture to them, is to insinuate
some thoughts against the doctrine of the Trinity, is not
questionable; especially being the work of him, that makes
it his business to oppose it, and laugh it to scorn. With
what success this attempt is managed, a little considera-
tion of what is offered will evince. It is true, Paul says to
us, ' there is one God :' treating of the vanity and nothing-
ness of the idols of the heathen, whom God hath threatened
to deprive of all worship, and to starve out of the world.
The question as here proposed, 'How many Gods of Chris-
tians are there,' having no such occasion administered unto
it as that expression of Paul, being no parcel of such a dis-
OF THE NATURE OF GOD. 133
course as he insists upon, sounds pleasantly towards the al-
lowance of many gods, though Christians have but one.
Neither is Mr. B. so averse to polytheism, as not to give oc-
casion (on other accounts) to this supposal. Jesus Christ he
allows to be a God. All his companions, in the undertak-
ing against his truly eternal divine nature, still affirm him to
be'' * Homo Deificatus,' and ' Deus Factus,' and plead ' pro vera
Deitate Jesu Christi,' denying yet with him that by nature
he is God, of the same essence with the Father: so indeed
grossly and palpably falling into, and closing with that abo-
mination, which they pretend above all men to avoid, in their
opposition to the thrice holy and blessed Trinity. Of those
monstrous figments in Christian religion which on this oc-
casion they have introduced, of making a man to be an eter-
nal God, of worshipping a mere creature, with the worship
due only to the infinitely blessed God, we shall speak after-
ward.
2. We confess that to us there is one God, but one God,
and let all other be accursed. The gods that have not made
heaven and the earth, let them be'^ destroyed, according
to the word of the Lord from under these heavens. Yet we
say, moreover, that ' there are"^ three that bear witness in
heaven, the Father, Word, and Spirit, and these three are
one.' And in that very place, whence Mr. B. cuts off his
first answer, as it is asserted, that there is one God ; so one
Lord, and one Spirit, the fountain of all spiritual distribu-
tions are mentioned, which, whether they are not also that
one God, we shall have farther occasion to consider.
To the next query, concerning this one God, who he is,
the words are, * the Father from whom are all things ;' in
themselves most true. The Father is the one God, whom
we worship in spirit, and in truth; and yet the Son also is
our ' Lord, and our God ;' John xx. 28. even ' God over all
blessed for ever ;' Rom. ix. 5. The Spirit also is the God
'which works all in all;' 1 Cor. xii. 6. 11. And in the name
of that one God, who is the Father, Son, and Holy Ghost,
•> Smalcius de divinit. Jes. Christ, edit. Racov. An. 1608. per Jacob. Sienienskia.
Volkel. de vera Relig. lib. v. cap. 10. p. 425. 468. et antea. p. 206. Catech. Rac.
cap. 1. de cognit. Christ, queest. 3. confession de foi, des Chrestiens.qui crojent en
iinseulDieu lePerc, Sec. p. 18, 19. Jonas Schlichtingius, ad Meisncr. Artie, de Fiiio
Dei p. 387. Socin. Res. ad Wickuni p. 8. el passim reliqui.
« Jer. X. 11. '^1 John v. 7,
134 OF THE NATURE OF GOD.
are* we baptized, whom we serve, who to us is the one God over
all. Neither is that assertion, of the Father's being the one
and only true God, any more prejudicial to the Son's being
so also, than that testimony given to the everlasting Deity
of the Son, is to that of the Father, notwithstanding that to
us there is but one God. The intendment of our author in
these questions, is to answer what he found in the great ex-
emplar of his catechism, the Racovian ;^ two of whose ques-
tions are comprehensive of all that is here delivered, and
intended by Mr. Biddle. But of these things more after-
ward.
His next inquiry is after the nature of this one God,
which he answers, with that of our Saviour, in John iv. 24.
* God is a Spirit ;' in this he is somewhat more modest,
though not so wary as his great master, Faustus Socinus,
and his disciple (as to his notions about the nature of God)
Vorstius. His acknowledgment of God to be a Spirit, frees
him from sharing in impudence in this particular, with his
master, who will not allow any such thing to be asserted,
in these words of our Saviour. His words are, (Fragment
Disput de Adorat. Christi cum Christiano Francken, p. 60.)
' Non est fortasse eorum verborum ea sententia, quam plerique
omnes arbitrantur : Deum scilicet esse spiritum, neque enim
subaudiendum esse dicit aliquis verbum ifrri, quasi vox 7rvfi>-
/uo, recto casu accipienda sit, sed airb koivov repetendum
verbum ^rjrfi, quod paulo ante praecessit, et Trvev/xa quarto
casu accipiendum, ita ut sententia sit, Deum quserere et pos-
tulare spiritum.' Vorstius also follows him. Not. ad Disput.
3. p. 200. because the verb substantive ' is' is not in the
original expressed (than the omission whereof, nothing
being more frequent though I have heard of one, who from
the like omission, 2 Cor. v. 17. thought to have proved Christ
to be the new creature there intended), contrary to the con-
text, and coherence of the words design of the argument in
hand, insisted on by our Saviour (as he was a bold man),
« Matt, xxviii. 18.
fExposuisti quae cognitu <-»d saliitcm de essentia Dei sunt prorsus necessaria,
expone qu« ad earn rem vchementer iitilia esse ccnseas. R. Id quidein est ut cog-
iioscanius in essentia Dei uiiam tiinluni personam esse. Demonstra lioc ipsuin. R.
Hoc sane vel hitic patere potest, (piod essentia Dei sit una nuniero ; qiiapropter plu-
res nuiuero ])ersona\ in ca esse nuilo pacto possunt. (^ua^nam est liajc una persona
divina? R. Est iileDeusunus, Domini nostri.Tesu Cluisli Pater. 1 Cor. viii.6. Calecli.
Racov. cap. I. do cognit. Dei. dc Dei essentia.
OF THE NATURE OF GOD. 135
and emphaticalness of significancy in the expression as it
lies, he will needs thrust in the word ' seeketh,' and render the
intention of Christ to be, that God seeks a spirit, that is,
the spirit of men to worship him. Herein, I say, is Mr. B.
more modest than his master (as it seems following^ Crel-
lius, who in the exposition of that place of Scripture is of
another mind), though in craft and foresight he be outgone
by him ; for if God be a Spirit indeed, one of a pure spiritual
essence and substance, the image, shape, and similitude,
which he afterward ascribes to him, his corporeal postures,
which he asserts (Qu. 4.) will scarcely be found suitable unto
him. It is incumbent on some kind of men, to be very wary
in what they say, and mindful of what they have said ; false-
hood hath no consistency in itself, no more than with the
truth. Smalcius, in the Racovian catechism, is utterly silent
as to this question and answer. But the consideration of
this also, will in its due place succeed.
To his fourth query, about a farther description of God,
by some of his attributes, I shall not need to subjoin any
thing in way of animadversion ; for however the texts he
cites come short of delivering that of God, which the im-
port of the question, to which they are annexed, doth re-
quire, yet being not wrested to give countenance to any per-
verse apprehension of his nature, I shall not need to insist
upon the consideration of them.
Qu. 5. He falls closely to his work in these words, ' Is
not God, according to the current of the Scriptures, in a cer-
tain place, namely, in heaven V Whereunto he answers by
many places of Scripture, that make mention of God in
heaven.
That we may not mistake his mind and intention in this
query, some light may be taken from some other passages in
his book. In the preface he tells you, ' that God hath a si-
militude and shape' (of which afterward), and hath his place
in the heavens. That ' God is in no certain place,' he reckons
amongst those errors he opposes in the same preface. Of
e Significat enim Christus id, quod ratio ipsa dictat, Deum, cum Spiritus sit, non
nisi spirituaiibus revera delectari. Crell. de Deo : seu de vera Rel. lib. J . cap. 15.
p. 108. Spiritus est Deus : aniraadvertcruiit ibi omnes prope S. literarum interpretes,
Dei nonien, quod articulo est in Grajco notatuni, subject! locum tenere : vocem, spi-
ritus, quae articulo caret, praedicati : et spiritualem significare substantiam. Ita
perinde est, ac si dictum fuisset, Deus est spiritus, seu spiritualis substantia. Idem
ibid. p. 107.
136 OF THE NATURE OF GOD.
the same kind he asserteth the belief to be, of God's ' being
infinite and incomprehensible :' et Cat. les. p. 6. * that God
glisteneth with glory, and is resident in a certain place of
the heavens, so that one may distinguish between his right
and left hand by bodily sight.' This is the doctrine of the
man, with whom we have to do, concerning the presence of
God. ' He is,' saith he, ' in heaven, as in a certain place.'
That which is in a certain place, is finite and limited ; as
from the nature of a place, and the manner of any thing's
being in a place, shall be instantly evinced. God, then, is
finite and limited, be it so (that he is infinite and incom-
prehensible is yetScripture expression); yea, he is so limited
as not to be extended to the whole compass and limit of
the heavens ; but he is in a certain place of the heavens, yea,
so circumscribed, as that a man may see from his right hand
to his left ; wherein Mr. B. comes short of Mahomet, who
afiirms, that when he was taken into heaven to the sight of
God, he found three days journey between his eye-brows ;
which if so, it will be somewhat hard for any one to see
from his right hand to his left, being supposed at an an-
swerable distance to that of his eye-brows. Let us see then
on what testimony, by what authority, Mr. B. doth here
limit the Almighty, and confine him to a certain place, shut-
ting up his essence and being in some certain part of the hea-
vens, cutting him thereby short, as we shall see in the issue,
in all those eternal perfections, whereby hitherto he hath
been known to the sons of men.
The proof of that lies in the places of Scripture which,
making mention of God, say, 'He is in heaven, and that he
looketh down from heaven,' &c. Of which out of some con-
cordance, some twenty or thirty are by him repeated. Not
to make long work of a short business, the Scriptures say,
*God is in heaven.' Who ever denied it? but do the Scrip-
tures say he is nowhere else ? Do the Scriptures say he is
confined to heaven, so that he is so there, as not to be in all
other places ? If Mr. B. thinks this any argument, God is in
heaven, therefore his essence is not infinite and innnense,
therefore he is not everywhere, we are not of his mind. He
tells you in his preface, that he asserts nothing himself; I
presume his reason was, lest any should call upon liim for
a proof of his assertions. What lie intends to insinuate.
OF THE NATURE OF GOD. 137
and what conceptions of God he labours to ensnare the
minds of unlearned and unstable souls withal, in this ques-
tion under consideration, hath been from the evidence of his
intendment therein, and the concurrent testimony of other
expressions of his to the same purpose, demonstrated. To
propose any thing directly, in way of proof of the truth of
that which he labours insensibly to draw the minds of men
unto, he was, doubtless, conscious to himself of so much
disability for its performance, as to wave that kind of pro-
cedure. And therefore his whole endeavour is, having filled,
animated, and spirited, the understandings of men with
the notion couched in his question, to cast in some Scrip-
ture expressions, that as they lie, may seem fitted to the
fixing of the notion before begotten in them. As to any at-
tempt of direct proof of what he would have confirmed, the
man of reason is utterly silent.
2. None of those texts of Scripture, where mention is
made of God's being in heaven, are in the coherence and
dependance of speech, wherein they lie, suited or intended
at all, to give answer to this question or any like it, con-
cerning the presence of God, or his actual existence in any
place, but only in respect of some dispensations of God
and works of his, whose fountain and original he would have
us to consider in himself, and to come forth from him there,
where in an eminent manner he manifests his glory. God
is, I say, in none of the places by him urged, said to be in
heaven, in respect of his essence or being, nor is it the in-
tention of the Holy Ghost, in any of them, to declare the
manner of God's essential presence and existence, in re-
ference to all or any places; but only by the way of emi-
nency, in respect of manifestions of himself, and operations
from his glorious presence, doth he so speak of him. And
indeed in those expressions, heaven doth not so much sig-
nify a place, as a thing; or at least a place, in reference to the
things there done, or the peculiar manifestations of the glory
of God there ; so that if these places should be made use of,
as to the proof of the figment insinuated, the argument from
them would be, a non causa pro causa. The reason why God
is said to be in heaven, is not because his essence is in-
cluded in a certain place, so called, but because of the more
eminent manifestation of his glory there, and the regard
138 OF THE NATURE OF GOD.
which he requires to be had of him, manifesting his glory,
as the first cause, and author of all the works, which out-
wardly are of him.
3. God is said to be in heaven in an especial manner, be-
cause he hath assigned that as the place of the saints' expec-
tation of that enjoyment and eternal fruition of himself, which
he hath promised to bless them withal. But for the limit-
ing of his essence to a certain place in heaven, the Scrip-
tures, as we shall see, know nothing ; yea, expressly and po-
sitively afiirm the contrary.
Let us all then supply our catechumens, in the room of
Mr. B.'s with this question, expressly leading to the things
inquired after.
' What says the Scripture concerning the essence and pre-
sence of God, is it confined and limited to a certain place
or is he infinitely and equally present every where V
Ans. 'The Lord your God, he is God in heaven above,
and in earth beneath;' Jos. ii. 11.
'But will God indeed dwell on the earth? Behold the
heavens, and heaven of heavens cannot contain thee ; how
much less the house that I have builded?' 1 Kings viii. 27.
'Whither shall I go from thy Spirit, or whither shall I
flee from thy presence ? If I ascend up into heaven thou art
there, if I make my bed in hell, behold thou art there,' &c.
Psal. cxxxix. 7 — 10. ' The heaven is my throne, and the
earth my footstool;' Isaiah Ixvi. 1. Acts vii. 47,48.
' Am I a God at hand, saith the Lord, and not a God
afar off? Can any hide himself in secret places, that I shall
not see him? saith the Lord. Do not 1 fill heaven and earth?
saith the Lord ;' Jer. xxiii. 23, 24.
It is of the ubiquity and omnipresence of God, that these
places expressly treat ; and whereas it was manifested before
that the expression of God being in heaven, doth not at all
speak to the abomination which Mr. B. would insinuate
thereby, the naked rehearsal of those testimonies, so di-
rectly asserting, and ascribing to the Almighty, an infinite,
unlimited presence, and that in direct opposition to the
gross apprehension of his being confined to a certain place
in heaven, is abundantly suflicient to deliver the thouglits
and minds of men from any entanglements that Mr. B.'s
questions and answers (for though it be the word of the
OF THE NATURE OF GOD. 139
Scripture he insists upon, yet, male dum recitas incipit esse
tiium) might lead them into. On that account no more
need be added ; but yet this occasion being administered,
that truth itself, concerning the omnipresence or ubiquity
of God, may be farther cleared, and confirmed.
Through the prejudices and ignorances of men, it is in-
quired, whether God be so present in any certain place, as
not to be also equally elsewhere, every where.
Place has been commonly defined to be, 'superficies cor-
poris ambientis.' Because of sundry inextricable difficulties
and impossibility, of suiting it to every place, this definition
is now generally decried. That now commonly received is
more natural, suited to the natures of things, and obvious to
the understanding. A place, is, ' spatium corporis suscep-
tivum ;' any space wherein a body may be received, and con-
tained. The first consideration of it is, as to its fitness and
aptness, so to receive any body : so it is in the imagination
only. The second, as to its actual existence, being filled
with that body, which it is apt to receive. So may we ima-
gine innumerable spaces in heaven, which are apt and able
to receive the bodies of the saints ; and which actually shall
be filled with them, when they shall be translated thereunto,
by the power of God.
Presence in a place, is the actual existence of a person in
its place; or as logicians speak, in its ubi ; that is, answering
the inquiry after him, where he is. Though all bodies are in
certain places, yet persons only, are said to be present in
them ; other things have not properly a presence to be as-
cribed to them. They are in their proper places, but we do
not say, they are present in, or to their places. This being
the general description of a place, and the presence of any
therein, it is evident, that properly it cannot be spoken at
all of God, that he is in one place or other ; for he is not a
body, that should fill up the space of its receipt; nor yet in
all places, taking the word properly, for so one essence can
be but in one place ; and if the word should properly be as-
cribed to God in any sense, it would deprive him of all his
infinite perfections.
It is farther said, that there be three ways of the presence
of any, in reference to a place, or places; some are so in a
place, as to be circumscribed therein, in respect of their parts.
140 OF THE NATURE OF GOD.
and dimensions, such is their length, breadth, and depth; so
doth one part of them fit one part of the place wherein they
are, and the whole the whole, so are all solid bodies in a
place : so is a man, his whole body in his whole place, his
head in one part of it, his arms in another: some are so con-
ceived to be in a place, as that in relation to it, it may be
said of them, that they are there in it, so as not to be any-
where else, though they have not parts and dimensions filling
the place wherein they are, nor are punctually circumscribed
with a local space ; such is the presence of angels and spi-
rits, to the places wherein they are, being not infinite or im-
mense. These are so in some certain place, as not to be at
the same time wherein they are so, without it, or elsewhere,
or in any other place. And this is proper to all finite, im-
material substances, that are so in a place, as not to occupy
and fill up that space wherein they are. In respect of place,
God is immense, and indistant to all things and places, ab-
sent from nothing, no place, contained in none ; present to
all, by and in his infinite essence and being, exerting his
power variously, in any or all places as he pleaseth, reveal-
ing and manifesting his glory, more or less, as it seemeth
good to him.
Of this omnipresence of God, two things are usually in-
quired after, 1. The thing itself, or the demonstration, that
he is so omnipresent. 2. The manner of it, or the manifesta-
tion and declaring how he is so present. Of this latter per-
haps sundry things have been over curiously and nicely, by
some disputed : though upon a thorough search, their dis-
putes may not appear altogether useless. The schoolmen's
distinctions of God's being in a place, replelive, immen-
sive, imp/etive, superexcedenter, conservative, attinctive, maiii-
festative, &cc. have, some of them at least, foundation in
the Scriptures and right reason. That which seems most
obnoxious to exception, is their assertion of God to be every
where present, instar puncti: but the sense of that and its
intendment, is to express how God is not in a place, rather
than how he is. He is not in a place as quantitive bodies,
that have the dimensions attending them. Neither could his
presence in heaven, by those who shut him up there, be any
otherwise conceived, until they were relieved by the rare no-
tions of Mr. 13. concerning the distinct places of his right
OF THE NATURE OF GOD. 141
hand and left. But it is not at all about the manner of God's
presence that I am occasioned to speak, but only of the
thing itself. They who say, he is in heaven only, speak as
to the thing, and not as to the manner of it. When we say,
he is every where, our assertion is also to be interpreted, as
to that only ; the manner of his presence being purely of a
philosophical consideration, his presence itself divinely re-
vealed, and necessarily attending his divine perfections.
Yea, it is an essential property of God. The properties of
God are either absolute, or relative. The absolute proper-
ties of God are such, as may be considered, without the sup-
position of any thing else whatever, towards which their
energy and efficacy should be exerted. His relative are
such as in their egress and exercise, respect some things in
the creatures, though they naturally and eternally reside in
God. Of the first sort is God's immensity ; it is an absolute
property of his nature and being ; for God to be immense,
infinite, unbounded, unlimited, is as necessary to him, as to
be God ; that is, it is of his essential perfection, so to be.
The ubiquity of God, or his presence to all things and per-
sons, is a relative property of God ; for to say that God is
present in, and to all things, supposes those things to be.
Indeed the ubiquity of God, is the habitude of his immensity
to the creation ; supposing the creatures, the world that is,
God is by reason of his immensity indistant to them all : or
if more worlds be supposed (as all things possible to the
power of God, without any absurdity may be supposed), on
the same account as he is omnipresent, in reference to the
present world, he would be so to them and all that is in
them.
Of that which we affirm in this matter, this is the sum ;
God, who in his own being and essence is infinite and im-
mense, is by reason thereof, present in, and to the whole
creation, equally, not by a diffusion of his substance, or
mixture with other things, heaven or earth, in or upon them,
but by an inconceivable indistancy of essence to all things,
though he exert his power, and manifest his glory, in one
place more than another : as in heaven, in Sion, at the
ark, &,c.
That this is the doctrine of the Scriptures, in the places
before-mentioned, needs no great pains to evince. In that.
142 OF THE NATURE OF GOD.
1 Kings viii. 27. the design of Solomon in tlie words gives
light to the substance of what he asserted ; he had newly
with labour, cost, charge, and wisdom, none of them to be
paralleled in the world, built a temple for the worship of
God. The house being large and exceedingly glorious, the
apprehensions of all the nations round about (that looked
on, and considered the work he had in hand) concerning the
nature and being of God being gross, carnal, and supersti-
tious, themselves answerably worshipping those who by
nature were not God, and his own people of Israel, exceed-
ingly prone to the same abominations ; lest any should sup-
pose, that he had thoughts of including the essence of God
in the house that he had built, he clears himself in this con-
fession of his faith, from all such imaginations ; affirming
that though indeed God would dwell on the earth, yet he was
so far from being limited unto, or circumscribed in the house
that he had built, that the heavens, even the heaven of hea-
vens, any space whatever that could be imagined, the highest
heavens could not, cannot contain him, so far is he from
having a certain place in heaven, where he should reside, in
distinction from other places, where he is not ; 'He is God
in heaven, and in earth;' Josh. ii. 11. That which the tem-
ple of God was built unto, that the heaven and the heaven
of heavens cannot contain. Now the temple was built to
the being of God, to God, as God; so Acts vii. 47. ' But
Solomon built him a house;' Him ver. 48. that is, the Most
High, who dwelleth not (is not circumscribed) in temples
made with hands.'
That of Psal. cxxxix. is no less evident; the presence or
face of God, is expressly affirmed to be every where : 'Whi-
ther shalll go from thy face? If I ascend up into heaven thou
art there ; if I go into hell, behold thou art there.' As God is
affirmed to be in heaven, so every where else ; now that he
is in heaven, in respect of his essence and being is not ques-
tioned.
Neither can that of the prophet, Isa. Ixvi. 1. be otherwise
understood, but as an ascribing an ubiquity to God, and a
presence in heaven and earth : ' Heaven is my throne and the
earth is my footstool ;' the words are metaphorical, and in
that way expressive of the presence of a person ; and so
God is present in heaven and earth. That the earth should
OF THE NATURE OF GOD. 143
be his footstool, and yet himself be so inconceivably dis-
tant from it, as the heaven is from the earth (an expression
chosen by himself, to set out the greatest distance imagina-
ble), is not readily to be apprehended. ' He is not far from
any one of us, for in him we live, and move, and have our
being;' Acts xvii. 27, 28.
The testimony which God gives to this his perfection in
Jer. xxiii. 23, 24. is not to be avoided ; more than what is
here spoken by God himself, as to his omnipresence, we
cannot, we desire not, to speak ; ' can any one lie hid from
me? do not I fill heaven and earth? saith the Lord.' Still
where mention is made of the presence of God, thus heaven
and earth (which two are comprehensive of, and usually put
for, the whole creation) are mentioned; and herein he is nei-
ther to be thought afar off, or near, being equally present
every where, in the hidden places, as in heaven ; that is, he
is not distant from any thing or place ; though he take up
no place, but is nigh all things, by the infiniteness and ex-
istence of his being.
From what is also known of the nature of God, his attri-
butes, and perfections ; the truth delivered may be farther
argued, and confirmed. As,
1. God is absolutely perfect; whatever is of perfection,
is to be ascribed to him ; otherwise he could neither be ab-
solutely self-sufficient, all-sufficient, nor eternally blessed in
himself. He is absolutely perfect, inasmuch as no perfec-
tion is wanting to him ; and comparatively above all that we
can conceive, or apprehend of perfection. If then ubiquity
or omnipresence be a perfection, it no less necessarily be-
longs to God, than it does to be perfectly good and blessed.
That this is a perfection, is evident from its contrary. To be
limited, to be circumscribed, is an imperfection and argues
weakness. We commonly say, we would do such a thing in
such a place, could we be present unto it ; and are grieved
and troubled that we cannot be so ; that it should be so, is
an imperfection attending the limitedness of our natures. Un-
less we will ascribe the like to God, his omnipresence is to
be acknowledged. If every perfection then be in God (and
if every perfection be not in any, he is not God) this is not
to be denied by him.
2. Again : If God be now in a certain place in heaven.
144 OF THE NATURE OF GOD.
I ask where he was before these heavens were made? These
heavens have not always been ; God was then where there
was nothing but God ; no heaven, no earth, no place. In
what place was God, when there was no place ? When the
heavens were made, did he cease this manner of being in him-
self, existing in his own infinite essence, and remove into the
new place made for him? Or is not God's removal out of his
existence in himself into a certain place, a blasphemous
imagination ? ' Ante omnia Deus erat, solus ipse sibi, et
locus, et mundus, et omnia.' Tertul. Is this change of place
and posture to be ascribed to God ? Moreover, if God be now
only in a certain place of the heavens, if he should destroy
the heavens, and that place, where would he then be ? In
what place ? Should he cease to be in the place wherein he
is, and begin to be in, to take up, and possess another? And
are such apprehensions suited to the infinite perfections of
God ? Yea, may we not suppose, that he may create another
heaven ? Can he not do it? How should he be present there ?
Or must it stand empty? Or must he move himself thither?
Or make himself bigger than he was, to fill that heaven
also ?
3. The omnipresence of God is grounded on the infinite-
ness of his essence. If God be infinite, he is omnipresent ;
suppose him infinite, and then suppose there is any thing
besides himself, and his presence with that thing, wherever
it be, doth necessarily follow ; for if he be so bounded, as
to be in his essence distant from any thing, he is not infinite.
To say God is not infinite in his essence, denies him to be
infinite or unlimited in any of his perfections or properties;
and therefore, indeed, upon the matter Socinus denies God's
power to be infinite, because he will not grant his essence
to be. Catech. chap. 11. part 1. That which is absolutely
infinite, cannot have its residence in that which is finite and
limited ; so that if the essence of God be not immense and
infinite, his power, goodness, &c. are also bounded and li-
mited ; so that there are, or may be many things, which in
their own natures are capable of existence, which yet God
cannot do, for want of power. How suitable to the Scrip-
tures, and common notions of mankind, concerning the na-
ture of God, this is, will be easily known. It is yet the com-
mon faith of Christians, that Godis uTrEplypa(pog,KaX inrtipog.
OF THE NATURE OF GOD. 146
4. Let reason (which the author of these catechisms,
pretends to advance and lionour, as some think above its
its due, and therefore cannot decline its dictates) judge of
the consequences of this gross apprehension concerning the
confinement of God to the heavens, yea, a certain place in
tlie heavens, though he glisten never so much in glory, there
where he is. For first, he must be extended as a body is,
that so he may fill the place, and have parts as we have, if
he be circun^scribed in a certain place ; which, though our au-
thor think no absurdity, yet, as we shall afterward manifest,
it is as bold an attempt to make an idol of the living God as
ever any of the sons of men engaged into. 2. Then God's
greatness and ours as to essence and substance, differ only
gradually, but are still of the same kind. God is bigger
than a man it is true, but yet with the same kind of great-
ness, differing from us as one man differs from another. A
man is in a certain place of the earth, which he fills and takes
up ; and God is in a certain place of the heavens, which he
fills and takes up ; only some gradual difference there is ;
but how great or little that difference is, as yet we are not
tauo'ht, 3. I desire to know of Mr. B. what the throne is
made of that God sits on in tlie heavens and how far the
glistening of his glory doth extend, and whether that glisten-
ing of glory doth naturally attend his person, as beams do
the sun, or shining doth fire, or can he make it more or less
as he pleaseth. 4. Doth God fill the whole heavens, or only
some part of them ? If the whole, being of such substance
as is imagined, what room will there be in heaven for any
body else ? Can a lesser place hold him ? Or could he fill a
greater ; if not, how came the heavens so fit for him ? Or
could he not have made them of other dimensions less
or greater ? If he be only in a'' part of heaven, as is more
than insinuated in the expression, that he is in a certain
place in the heavens, I ask why he dwells in one part of
the heavens rather than another? Or whether he ever re-
moves, or takes a journey, as Elijah speaks of Baal, 1 Kings
xviii. or is eternally, as limited in, so confined unto, the cer
tain place wherein he is ? Again how doth he work out those
h Si spatium vacat super caput Creatoris, etsi Deus ipse in loco est, erit jam locus
ille major et Deo et muudo ; nihil enim non niajus est id quodcapit, illo quod capitur.
Tertul. ad Max. lib. 1. cap. l;").
VOL. VIII. L
146 OF THE NATURE OF GOD.
effects of almighty power, which are at so great a distance
from him as the earth is from the heavens, which cannot be
effected by the intervenience of any created powder : as the
resurrection of the dead, &.c. The power of God doubtless
follows his essence; and what this extends not to, that can-
not reach. But of that which might be spoken to vindicate
the infinitely glorious being,of God from the reproach which
his own word is wrested to cast upon him, this that hath
been spoken is somewhat, that to my present thoughts doth
occur.
I suppose that Mr. B. knows, that in this his circum-
scription of God to a certain place, he transgresses against
the common consent of mankind ; if not, a few instances of
several sorts may, I hope, sufHce for his conviction : I shall
promiscuously propose them, as they lie at hand, or occur
to my remembrance. For the Jews, Philo' gives their judg-
ment. Hear, saith he, of the wise God, that which is most
true, that God is in no place ; for he is not contained, but
containeth all. That which is made, is in a place ; for it
must be contained, and not contain. And it is the obser-
vation of' another of them, that so often as DipD a place, is
said of God, the exaltation of his immense, and incompara-
ble essence (as to its manifestation) is to be imderstood.
And the learned' Buxtorf tells us, that when that word is used
of God, it is by an antiphrasis, to signify that he is infinite,
illocal, received in no place, giving place to all. That known
saying of Empedocles passed among the heathen, ' Deus
est circulus, cujus centrum ubique, circumferentia nusquam.'
And of Seneca :'^ ' Turn which way thou wilt, thou shalt see
God meeting thee ; nothing is empty of him, he fills his own
work.' ' All things are full of God,' says the" poet : and ano-
ther of them,
Estque Dei sedes nisi terrse, et pontus, et aer,
Est coelum.et versus superos, quid quaerimus ultra:
Jupiter est quodcunque vides, quocunque raoveris.
^ "AxoufTov Wttfa roZ iTtia-rai^ivov 0£oiJ '^na-iv a\n&ta-ra,Tnv, oi; o 9eocoi;^i ttov ov yk^ m-
{(Ep^ETfli, aXAa ni^iix^t TO Trav to li yevofxivov Iv roTTCfi ■ 7re^iix_i<r9ai yk^ aWo, aXKk ov
WEfilp^^Eiv avayxa~ov. Pliilo. lib. 2. Alieg. I^eg.
^ Maimon. Mor. Nevoch p. 1. cap. 8.
' Buxtorf. in Lexic : verbo Dipa.
" Quocunque tc flexeris, ibi ilium (Deum) videbis occurrentem tibi, nihil ab illo
vacat.opus suum ipse implel. Senec. de benef. lib. 4. cap. 8.
» JoTis omnia plena. Virg. Eel. iii. 60. » Lucan lib. 3.
OF THE NATURE OF GOD. 147
Of this presence of God, I say, with and unto all things, of
the infinity of his essence, the very heathens themselves, by
the light of nature ^which Mr. B. herein opposes) had a
knowledge : hence did some of them term him KorrfxoTroibg
vovQ, ' a mind framing the universe :' and affirmed him to be
infinite. ' Primus omnium rerum descriptionem et modum,
mentis Infinitae in ratione designari et confici voluit,' says
Cicero, of Anaxagoras: Tull. de nat Deor. lib. 1. all things
are disposed of, by the virtue of one infinite mind : and
Plutarch, expressing the same thing, says he is, vovg Ka^apbg,
Koi aKparog t^ujuEjUiy/ilvoc iraai : a ' pure and sincere mind, mix-
ing itself, and mixed' (so they expressed the presence of
the infinite mind) 'with all things :* so Virgil ; ' Jovis omnia
plena:" all things are full of God :' (for God they intended
by that name. Acts xvii. 25. 28, 29. and says Lactantius,
* Convicti de uno Deo, cum id negare non possunt, ipsum se
colere, aflTirmant, verum hoc sibi placere, ut Jupiter nomi-
netur;' lib. i. c. 2.) which, as Servius on the place observes,
he had taken from Aratus, whose words are : 'Ek ^ibg ao-vw-
fXEO^a, TOP ovce ttot avcpeg Icv/jLiv a.ppr]TOv' /neGTai Se Sibg iraaai
filv ayviai, iraaat 8' dv^pioTrojv ayopai, ^earrj St ^aXaacra, koI
\iniveg. Travrrj Se ^ibg Ke-)(piyxs^a iravreg, giving a full descrip-
tion, in his way, of the omnipresence and ubiquity of God.
The same Virgil, from the Platonics, tells us in another
place:
Spiritus intus alit, totamque infusa per artus
Mens agitat raolem. ^n. vi. 726.
And much more of this kind "might easily be added. The
learned know where to find more for their satisfaction; and
for those that are otherwise, the clear texts of Scripture,
cited before, may suffice.
Of those on the other hand, who have no less grossly,
and carnally, than he of whom we speak, imagined a? diffu-
sion of the substance of God through the whole creation,
and a mixture of it with the creatures, so as to^ animate,
and enliven them in their several forms, making God an es-
sential part of each creature, or dream of an assumption of
creatures, into an unity of essence with God, I am not now
to speak.
P Vide Beza, Epist. ad Philip, Mamix.
<> Vide Virg. JEn. lib. 6. Principio caelum &c. ex Platonicii.
L 2
148 OF THE SHAPE AND BODILY
CHAP. III.
Of the shape and bodily visible figure of God.
Mr. Biddle's question.
' Is God in the Scripture said to have any likeness, — si-
militude,— person, — shape V
The proposition which he would have to be the conclu-
sion of the answers to these questions, is this ; That accord-
ing to the doctrine of the Scriptures, God is a person shaped
like a man. A conclusion so grossly absurd, that it is re-
fused as ridiculous, by Tully, a heathen, in the person of
Cotta (de Nat. Deorum), against Velleius, the Epicurean ;
the Epicureans only amongst the philosophers, being so
sottish, as to admit that conceit. And Mr. B. charging
that upon the Scripture, which hath been renounced by all
the heathens," who set themselves studiously to follow the
light of nature, and by a strict inquiry to search out the
nature and attributes of God, principally attending that safe
rule of ascribing nothing to him, that eminently included
imperfection, hath manifested his pretext of mere Christia-
nity, to be little better than a cover for downright atheism,
or at best, of most vile, and unworthy thoughts of the di-
vine Being. And here also doth Mr. B. forsake his mas-
ters.'' Some of them have had more reverence of the Deity,
and express themselves accordingly, in express opposition
to this gross figment.
According to the method 1 proceeded in, in considera-
tion of the precedent questions, shall I deal with this ; and
first, consider briefly the Scriptures produced to make good
this monstrous horrid assertion. The places urged and in-
sisted on of old, by the Anthropomorphites,"^ were such as
partly ascribed a shape in general to God • partly such as
mention the parts and members of God, in that shape ; hi&
^ Sine corpore ullo Deuin esse vult, ut Graeci dicunt a.(7clifji.a.Tov. TuU. de Nat.
Deor. lib. 1. de Platone. Meiissolutaet libera, segregata ab omni concretione mor-
tal!. Id.
•' E\ his autem intclligitur, membra humaiii corporis, qufe Deo in sacris Uteris
ascribuntur, uti et partes qiifEdaiii aiiarum animaiitiuiii, tjuaies sunt ala?, noii nisiira-
proprie Deo tribui. Siquidera a spiritus natura jirorsus abliorrent. Tribuuntiir au-
tem Deo per metaphoram cum nietonymia conjunctam. Ncmpe quia facultales v«l
actioncs Deo convcniunt, illarum similes, quaj niembris illis, aut insuiit, aut per ea
exerccntur. Crellius de Deo; sive de vera Relig. lib. 1. cap. 15. p. 107.
« Epipban. toni. 1. lib. 3. Ha;res. 70. Theodorct, lib. 4. cap. 10.
VISIBLE SIGN OF GOD. 149
«yes, his arms, his liands, &c. from all which they looked
■on him, as an old man, sitting in heaven on a throne. A
conception that Mr. B. is no stranger to. The places of
tKe first sort are here only insisted on by Mr. B. and the
attributionof a likeness, image, similitude, person, and shape,
unto God, is his warrant to conclude, that he hath avisible,
corporeal image and shape, like that of a man, which is
the plain intendment of his question. Now if the image,
likeness, or similitude, attributed to God as above, do no
way, neither in the sum of the words themselves, nor by the
intendment of the places where they are used, in the least
ascribe or intimate, that there is any such corporeal, visi-
ble shape in God, as he would insinuate, but are properly
expressive of some other thing, that properly belongs to
him ; I suppose it will not be questioned, but that a little
matter will prevail with a person, desiring to emerge in the
world by novelties, and on that account casting off that re-
verence of God, which the first and most common notions
of mankind w^ould instruct him into, to make bold with
God and the Scripture, for his own ends and purposes.
1 say then first in general. If the Scripture may be allowed
to expound itself, it gives us a fair and clear account of its
own intendment, in mentioning the image and shape of God,
which man was created in; and owns it to be his righteous-
ness and holiness, in a state v/hereof, agreeable to t!ie con-
dition of such a creature, man being created, is said to be
created in the image and likeness of God ; in a kind of resem-
blance unto that holiness and righteousness which is in him;
Eph iv. 23, 24, 8cc. what can hence be concluded, for a
corporeal image, or shape, to be ascribed unto God, is too
easily discernable. From a likeness in some virtue or pro-
perty, to conclude to a likeness in a bodily shape, may well
befit a man that cares not what he says, so he may speak
to the derogation of the glory of God.
2. For the particular places by Mr. B. insisted on, and
the words used in them, which he lays the stress of this pro-
position upon. The two first words, are mm and d"?!^ both
of which are used in Gen. i. the word niDT is used Gen. v. 1.
and ti2b]i Gen. ix. 6. but neither of these words, do in their
o-enuine signiftcalion, imply any corporeity or figure. The
most learned of all the rabbins, and most critically skilful
150 OF THE SHAPE AND BODILY
in their language, hath observed and proved, that the pro-
per Hebrew word, for that kind of outward form or simili-
tude is nsn ; and if these be ever so used, it is in a meta-
phorical and borrowed sense, or at least, there is an am-
phiboly in the words; the Scripture sometimes using them
in such subjects, where this gross corporeal sense cannot
possibly be admitted. i:;n3 moiD ' like the serpent,' Psal.lviii.
4. Here is indeed some imaginable, or rather rational resem-
blance in the properties there mentioned, but no corporeal
similitude; vide Ezek. i. 28- and xxiii. 15. To which may be
added many more places, where if rniDT shall be interpreted
of a bodily similitude, it will aiford no tolerable sense. The
same likewise may be said of D^Jf ; it is used in the Hebrew
for the essential form, rather than the figure or shape ; and
being spoken of men, signifies rather their souls, than body;
so it is used, Psal.lxxiii. 20. which is better translated, 'Thou
shalt despise their soul,' than their 'image ;' so where it is
said, Psal. xxxix. 6. ' Every man walketh in a vain shew (the
same word again), however it ought so to be interpreted, it
cannot be understood of a corporeal similitude ; so that
these testimonies are not at all to his purpose. What in-
deed is the image of God, or that likeness to him, wherein
man was made, I have partly mentioned already, and shall
farther manifest, chap. ii. and if this be not a bodily shape,
it will be confessed, that nothing can here be concluded for
the attribution of a shape to God ; and hereof an account
will be given in its proper place.
The sura of Mr. B.'s reasoning from these places is, God
in the creation of the lower world, and the inhabitancy
thereof, making man, enduing him with a mind and soul
capable of knowing him, serving him, yielding him volun-
tary and rational obedience, creating him in a condition of
holiness and righteousness, in a resemblance to those blessed
perfections in himself, requiring still of him to be holy as
he is holy, to continue and abide in that likeness of his, giv-
ing him in that estate, dominion over the rest of his works
here below, is said to create him in his own image and like-
ness, he being the sovereign lord over all his creatures, infi-
nitely wise, knowing, just, and holy ; therefore, he hath a
bodily shape and image, and is therein like unto a man ;
' quod erat demonstandum.'
VISIBLE SIGN OF GOD. 151
The next quotation is from Numb. xii. 7, 8. where it is
said of Moses, that he shall behold the 'similitude of the
Lord :' the word is Themiinah, which , as it is sometimes taken
for[a corporeal similitude, so it is at other times for that
idea, whereby things are intellectually represented ; in the
former sense is it frequently denied of God, as Deut. iv. 16.
' you saw no similitude,' &c. But it is frequently taken in
the other sense, for that object, or rather impression, where-
by our intellectual apprehension is made, as in Job iv. 16.
* an image was before mine eyes,' viz. in his dream; which is
not any corporeal shape, but that idea, or objective repre-
sentation, whereby the mind of man understands its object;
that which is in the schools commonly called phantasm, or
else an intellectual species, about the notion of which it is
here improper to contend. It is manifest, that in the place
here alleged, it is put to signify the clear manifestation of
God's presence to Moses, with some such glorious appear-
ance thereof, as he was pleased to represent unto him ; there-
fore/doubtless, God hath a bodily shape.
His next quotation is taken from James iii. 9, 'made
after the similitude of God.' Tovg Ka0' biioiwaiv ^tov y^yovo
rag. Certainly Mr. B. cannot be so ignorant, as to think the
word ofxoiuxng, to include in its signification a corporeal si-
militude ; the word is of as large an extent as similitude in
Latin ; and takes in as well those abstracted analogies,
which the understanding of man finds out, in comparing
several objects together, as those other outward conformities
of figure and shape, which are the objects of our carnal eyes.
It is the word by which the Septuagint use to render the
word mm of which we have spoken before. And the ex-
amples are innumerable in the Septuagint translation, and
in authors of all sorts, written in the Greek language, where
that word is taken at large, and cannot signify a corporeal
similitude, so as it is vain to insist upon particulars ; and
this also belongs to the same head of inquiry with the
former, viz. what likeness of God it was, that man was
created in, whether of eyes, ears, nose &,c. or of holiness, &c.
His next allegation is from Job xiii. 7, 8, ' will ye
accept his person,' V3Dn irpoaayirov avroii. An allegation so
frivolous, that to standto answer it studiously would be ri-
diculous. 1. It is an interrogation, and doth not assert any
152 OF THE SHAPE AND BODILY
thing. 2. The thing spoken against is TrpomoirXTj-^iu, which
hath in it no regard to shape or corporeal personality, but
to the partiality, which is used in preferring one before
another in justice. 3. The word mentioned, with its deri-
vatives, is used in as great, or greater variety of metaphorical
translations, than any oilier Hebrew word ; and is by no
means determined to be a signification of that bulky sub-
stance, which with the soul concurs to make up the person
of man. It is so used. Gen. xxxiii. 18. >3D — ^^^ 'Jacob
pitched his tent before (or in the face of) the city.' It is
confessed that it is very frequentlv translated irpomoTrov by
the Seventy, as it is very variously translated by them ;
sometimes o o^0oA/ioc, see Jer. xxxviii. 26. Neh. ii 13. Job
xvi. 16. Deut. ii. 36. Prov. xxvii. 23. Besides that, it is
used in many other places for avri, kvavrX, amvavTl, Ittuvco'
ivwTTtov, and in many more senses ; so that to draw an ar-
gument concerning the nature of God, from a word so am-
phibological, or of such frequent translation in metaphorical
speech, is very unreasonable.
Of what may be hence deduced, this is the sum ; in every
plea or contestabout the ways, dispensations, and judgments
of God, that which is right, exact, and according to the
thing itself, is to be spoken. His glory not standing in the
least need of our flattery or lying ; therefore God is such a
person, as hath a bodily shape and similitude, for there is
no other person, but what hath so.
His last argument is from John v. 37. 'Ye have neither
heard his voice at any time, nor seen his shape,' ovra ii^og
avTov iwpaKart. But it argues a very great ignorance in all
philosophical, and accurate writings, to appropriate cTSoc to
a corporeal shape, it being very seldom used, either in
Scripture, or elsewhere, in that notion. The Scripture
having used it, when that sense cannot be fastened on it,
as in 1 Thess. v. 22, 'Atto TravTog e'/^crovc Trovt]pov airiytaOi,
which may be rendered, 'abstain from every kind, or every
apearance,' but not from every shape of evil ; and all otlier
Greek authors, who have spoken accurately, and not figu-
ratively of things, use it perpetually almost in one of those
two senses, and very seldom, if at all, in the other.
How improperly, and with what little reason, these places
are interpretedof a corporeal similitude or shape, hatli been
VISIBLE SIGN OF GOD. 153
shewed. Wherein the image of God consists, the'' apostle
shews, as was declared, determining it to be in the intel-
lectual part, not in the bodily ; Col. iii. 10. 'Ev^uaufiivoi rov
viov {av9p(i)7Tov) Tov avaKaivovfxevov dg ETTiyvioaiv, kut UKova
Tov KTicfcn'Togav-ov. The word here used hkwv, is of a grosser
signification than d^og, which hath its original from the in-
tellectual operation of the mind, yet this the apostle deter-
mines to rehite to the mind, and spiritual excellencies, so
that it cannot from the places he hath mentioned, with the
least colour of reason be concluded, that God hath a cor-
poreal^ similitude, likeness, person, or shape.
What hath already been delivered concerning the nature
of God, and is yet necessarily to be added, will not permit
that much be peculiarly spoken to this head, for the removal
of those imperfections from him, which necessarily attend
that assignation of a bodily shape to him, which is here
aimed at. That the Ancient of Days is not really one in the
shape of an old man, sitting in heaven on a throne, glistening
with a corporeal glory, his hair being white, and his raiment
beautiful, is sufficiently evinced, from every property and
perfection, which in the Scripture is assigned to him.
The Holy Ghost, speaking in the Scripture concerning
God, doth not without indignation suppose any thing to be
likened or compared to him. Maimonides hath observed,
that these words Aph Ira, &c. are never attributed to God,
but in the case of idolatry ; that never any *^idolater was so
silly, as to think that an idol of wood, stone, or metal, was
a god that made the heavens and earth, but that through
them, all idolaters intend to worship God. Now to fancy a
corporeity in God, or that he is like a creature, is greater
and more irrational dishonour to him, than idolatry. ' To
whom will ye liken God, or what likeness will ye compare
d Plato said the same, thing expressly, apud Stobaium, Eclogfe Ethicse, lib. 2.
cap. 3. p. 163.
« ©Eo? I«-Tt "TTVsyy.a vospcv, ovu 6;)^ov fji.of<phv. Posidonius apud vStobiBiini. Eclog«
Physicffl. lib. 1. cap. 1. p. '2. I confess Epicurus said, Avfl^a'TrosiSstV ei'vai toI; Bsovi;.
Stobasus ibidem, cap. 3. p. 5- And possibly Mr. B. might borrow his misshapen
divinity from him, and the Antliropomorphites : and then we have the pedigree of
his wild positions. But the more sober pliilospliers (as Stobfeus there tells us) held
otherwise, ©sov ovy a/mlv oiSe opaiov, ciSa /wetjutov, oi.j£ Stas-Tarov, ov^t aXXoj tivj
<riiy.aTi ofxoiov, &c. which Guil. Canterus renders thus; ' Quod nee tangi, nee cerni
potest Deus, neque submensuram, vel terminum caditaut alicui estcorpori simile.
f VidesisRab. M. ftlaimonid. de Idolat. sect. 2, 3, &c. et Notas Uionysii Vossii
ibidem.
154 OF THE SHAPE AND BODILY
to him ?' Isa.xl. 18. 'Have ye not known, have ye not heard
hath it not been told you from the beginning, have ye not
understood from the foundation of the earth T ver. 22, 'it is
he that sitteth Sec. to whom then will he liken me, or shall
1 be equal saith the holy one V Because the Scripture
speaks of the eyes and ears, nostrils and arms, of the Lord,
and of man being made after his likeness, if any one shall§
conclude, that he sees, hears, smells, and hath the shape of
a man ; he must upon the same reason conclude that he
hath the shape of a lion, of an eagle, and is 'like a drunken
man, because in Scripture he is compared to them, and
so of necessity make a monster of him, and worship a
chimera.
Nay, the Scripture plainly interprets itself, as to these
attributions unto God : ' his arm is not an arm of flesh ;'
2 Chron. xxxii. 8. 'Neither are his eyes of flesh, neither
seeth he as man seeth ;' Job x. 4. Nay, the highest we can
pretend to (which is our way of understanding), though it
hath some resemblance of him, yet falls it infinitely short
of a likeness, or equality with him. And the Holy Ghost
himself gives a plain interpretation of his own intendment
in such expressions. For whereas, Luke xi. 20. our Saviour
says, that he with the finger of God cast out devils. Matt,
xii. 28. he affirms, that he did it by the Spirit of God, in-
tending the same thing. It neither is, nor can righteously
be required, that we should produce any place of Scripture,
expressly affirniing, that God hath no shape, nor hands, nor
eyes, as we have, no more than it is, that he is no lion or
eagle: it is enough that there is that delivered of him abun-
dantly, which is altogether inconsistent with any such shape
as by Mr. B. is fancied ; and that so eminent a difference, as
that now mentioned, is put between his arms, and eyes, and
ours, as manifests them to agree in some analogy of the thing
signified by them, and not in an answerableness in the same
kind ; wherefore I say, that
The Scripture speaking of God, though it condescends
to the nature and capacities of men, and speaks for the most
part to the imagination (farther than which, few among the
sons of men were ever able to raise their cogitations), yet
K QujB de Deo dicuntur in sacro codicc oySjajwo'/ra&oif, tnierpretanda sunt
VISIBLE SIGN OF GOD. 155
hath it clearly delivered to us such attributes of God, as will
not consist with that gross notion which this man would
put upon the Godhead, The infinity, and immutability of
God, do manifestly ''overthrow the conceit of a shape and
form of God. Were it not a contradiction that a body
should be actually infinite, yet such a body could not have
a shape, such a one as he imagines. The shape of any thing
is the figuration of it; the figuration is the determination of
its extension towards several parts, consisting in a deter-
mined proportion of them to each other; that determination
is a bounding and limiting of them ; so that if it have a
shape, that will be limited which was supposed to be infinite ;
which is a manifest contradiction. But the Scripture doth
plainly shew that God is infinite and immense, not in mag-
nitude (that were a contradiction, as will appear anon) but
in essence : speaking to our fancy, it saith,'that he is higher
than heaven, deeper then hell ;' Job xi. 8. that 'he fills heaven
and earth ;' Jer. xxiii. 24. ' Thatthe heaven of heavens cannot
contain God ;' 1 Kings viii. 27. and hath many expressions
to shadow out the immensity of God, as was manifest in our
consideration of the last query. But not content to have
yielded thus to our infirmity, it delivers likewise in plain
and literal terms, the infiniteness of God. ' His imder-
standing is infinite ;' Psal. cxlvii. 5. And therefore his es-
sence is necessarily so : this is a consequence that none can
deny, who will consider it, till he understands the terms of
it, as hath been declared. Yet, lest any should hastily ap-
prehend that the essence of God were not therefore neces-
sarily infinite, the Holy Ghost saith, Psal. cxxxv. 3. ' That
his greatness hath no end,' or is inconceivable, which is
infinite. For seeing we can carry on our thoughts, by cal-
culation, potentially in injinitum, that is, whatever measure
be assigned, we can continually multiply it by greater and
greater numbers, as they say, in injinitum ; it is evident, that
there is no greatness, either of magnitude or essence, which
is unsearchable or inconceivable, beside that which is
actually infinite : such therefore is the greatness of God, in
the strict and literal meaning of the Scripture : and there-
fore, that he should have a shape, implies a contradiction.
•• Vid. D. Barnes in 1. partem Aquinatis. Quaest. 3. Art. 1. et Scholasticos
Passim.
156 OF THE SHAPE AXD BODILY
But of this, so much before, as I presume we may now take
it for granted.
Now this attribute of infinity, doth immediately and de-
monstratively overthrow that gross conception of a human
shape we are in the consideration of, and so it doth by con-
sequence overthrow the conceit of any other, though a sphe-
rical shape. Again,
Whatever is incorporeal, is destitute of shape ; whatever
is infinite is incorporeal, therefore what is infinite, is desti-
tute of shape.
All the question is of the minor proposition. Let us
therefore suppose an infinite body, or line, and let it be bi-
sected ; either then each half is equal to the whole, or less.
if equal, the whole is equal to the part; if less, then that
half is limited within certain bounds, and consequently is
finite, and so is the other half also : therefore two things
which are finite shall make up an infinite ; which is a contra-
diction.
Having therefore proved out of Scripture that God is
infinite, it follows also, that he is incorporeal, and that he
is without shape.
The former argument proved him to be without such a
shape, as this catechist would insinuate : this, that he is
without any shape at all. The same will be proved from
the immutability or impassibility of God's essence, which
the Scripture assigns to him. Mai. iii. 6. 'I am the Lord,
I change not.' ' The heavens are the work of thy hands. They
shall perish, but thou endurest ; they shall be changed, but
thou art the same ;' Psal.cii. 25, 20.
If he be immutable, then he is also incorporeal, and con-
sequently without shape.
The former conseqence is manifest, for every body is ex-
tended, and consequently is capable of division, which is
mutation ;~ wherefore being immutable he hath no shape.
Mr. Biddle's great plea for the considering his catechism,
and insisting upon the same way of inquiry with himself, is
from the success which himself hath found in the discovery
of sundry truths, of which he gives an account in his book
to the reader. That among the glorious discoveries made by
him, the particular now insisted on is not to be reckoned, I
presume Mr. B. knoweth. For this discovery, the world is
VISIBLE SIGN Oy GOD. 157
beholding to one Audaeus, a monk, of whom you have a large
account in Epiphanius, torn. 1. lib. 3. Hseres. 70. as also in
Theodoret, lib. 4. Eccles. Hist. cap. 10. who also gives us
an account of the man, and his conversation, with those that
followed him. Austin also acquaints us with this worthy
predecessor of our author, de Hseres cap. 50. He that thinks
it worth while to know, that we are not beholden to Mr. B.
but to this Audteus for all the arguments, whether taken from
the creation of man in the image of God, or the attribution
of the parts and members of a man unto God in the Scrip-
ture, to prove him to have a visible shape, may at his lei-
sure consult the authors above-mentioned, who will not suf-
fer him to ascribe the praise of this discovery to Mr. B.'s
ingenious inquiries. How the same figment was also enter-
tained by a company of stupid monks in Egypt, who in pur-
suit of their opinion came in a great drove to Alexandria, to
knock Theophilus the bishop on the head, who had spoken
against them, and how that crafty companion deluded them
with an ambiguity' of expression, with what learned stirs en-
sued thereon, we have a full relation in Socrat. Eccles. Hist,
lib. 6. cap. 7.
As this madness of brain-sickmen, was always rejected by
all'' persons of sobriety, professing the religion of Jesus
Christ, so was it never embraced by the Jews, or the wiser
sort of heathens, who retained any impression of those com-
mon notions of God, which remain in the hearts of men.
The Jews to this day do solemnly confess in their public
worship, that God is not corporeal, that he hath no corpo-
real propriety, and therefore can nothing be compared with
him. So one of the most learned of them of old. "Ours yap
av^p(i>Tr6fxop(j)og 6 ^wg, ovte ^eoeicig av^pwTrivov awfxa, Phil,
de opificio mundi. ' Neither hath God a human form, nor
does a human body resemble him.' And in Sacrifi. Abel.
ovSt TO. oaa av^pwiroig, IttI S'fou KvpioXoyeiTaL, KaT(i\pr]aig St
6vofiaT(i)vlaTl7rapr]yopov(TaTriv rjfieTipav acr^ivdav. ' Neitherare
those things which are in us spoken properly of God, but
there is an abuse of names therein relieving our weakness.'
Likewise the heathens, who termed God vovv, and -{pv-
• OvTOjq vfAaq u^ov a;; QboZ •nrgo<riW7rov. Zozom. Hist. Ec. lib. 8. cap. 11.
'' Minut. Fffilix. in Octav. Lactan. de vera sap. Mutius pansa Pianensis de osculo
ethnicse et Christianse Tlieol. c. 25. Origen. in Gen. Horn. 3. August. 1. 83. Qurest. 22.
158 OF THE SHAPE AND BODILY
\h)(iiv, and TTvtvixa and ^wufioiroiov or ^vvafiiv, had the same
apprehensions of him. Thus discourses Mercurius ad Tatium,
in Stobaeus : serm. 78. Qtbv /xtv vof/crat ^aXtirov, (ppaaai St
dcvvarov' to yap aatojuarov aojfxari ar]p.r}vai ciSvvaTov' Kai to te-
Xeiov t(o ttTiXeX KOToXaftia^ai ov Swutov. koi to aiSiov Tto 6\7jo-
Xpovii^) avyjEvta^ai, SvctkoXov. 6 filv yap ati laTi,TbSl7rapip-)(^tTai.
KOL TO filv aXri^tia IcttX, to, Se virb (pavTaaiag (TKta^Erai. to Se
a(T^svi(TT£pov tov laj^vpoTepov , koi to tAarrov tou KpsiTTOvog
ciiaTrjue totovtox', oaov to ^vtjTov tov ^eiov. tjSe yutarj tovto)v
cuicTTCKnt;, ajxavpol Tr)v tov koXov ^iav. b<^'^aXpoXg fxlv yap to.
awfxaTa 3"fara, y\il>TT\j St to. opara, Xeicra, to 8f liawpaTov kuX
a(pavtg, Kal aay^y]paTi(TTOv, Ka\ p{]TZ tE, vXrjg inroiceiiuLEvov, virb Tiov
rifMeTepojv ala^i]aeo)v icaTaXrj^Srfjvaj ov ^vvaTai. ^Evvoovpai a» Tar'
Ivvoovfxai, o tE,enrtiv ov SvvaTov, tovto igtiv b 0£oc' And Ca-
licratides apud Stob. serm. 83. To St tv Igtiv lipiaTov avTog,
oirep i(TTi KaTTav evvoiav, t^wov ovpaviov, acp^apTOv, ap-)(^aTe koI
aWia Tag twv oXtov EiaKoaiiacnog'
Of the like import is that distich of Xenophones in Cle-
mens Alexan. Strom. 5.
Eic Qiot; h TE dcoXa-i Kal av&fouTroiJ-i ixiyis-rai;
©yTE Sifji.a(; SniTt/Tiriv ofxoito;, olSk vohfAa.
There is one great God, among gods and men,
Wlio is like lo mortals neither as to body nor mind.
Whereunto answers that in Cato,
Si Deus est animus nobis ut carmina dicunt, &c.
And ^schylus, in the same place of Clemens, Strom. 5.
XoujiTS 5v»t2v tov &£ov xat jUn SJxEi
Ofxoiov auTtii ca^KiKov Kabeirrayai.
' Separate God from mortals, and think not thyself of
flesh, like him.'
And Posidonius plainly in Stobajus as above, 6 ^tbg ecttl
TTvtvpa vofpbv Kal irvpiodeg, ovk e'xoi' p-opcpriv, ' God is an intelli-
gent fiery Spirit, not having any shape.' And the same ap-
prehension is evident in that of Seneca, 'Quid est Deus?
Mens universi. Quid est Deus? Quod vides totum, et quod
non vides totum. Sic demum magnitude sua illi redditur,
qua nihil majus excogitari potest. Si solus est omnia, opus
suum extra et intra tenet. Quid ergo interest inter naturam
Dei etnostram ? Nostri melior pars animus est, in illo nulla
pars extra animum. Natural. Qua-st. lib. 1. Praefat. It would
be burdensome, if not endless, to insist on the testimonies,
that to this purpose might be produced, out of Plato, Aris-
totle, Cicero, Epictetus, Julius Firmicus, and others of the
VISIBLE SIGN OF GOD, 159
same order. I shall close with one of Alcinous de Doctrina
Platon. cap. 10. 'Atottov St Troy ^eov e^ vXrig dymi kcu ii^ovg.
ov yap larai airXovg ovSl apy^iKog' ' It is absurd to say that
God is of matter and form : for if so, he could neither be
simple, nor the principal cause.'
The thing is so clear, and the contrary even by the
heathen pilosophers accounted so absurd, that I shall not
stand to pursue the arguments flowing from the other attri-
butes of God, but proceed to what follows.
CHAP. IV.
Of the attribution of passions, and affections, anger, fear, repentance
■unto God: in v-liat sense it is done in the Scripture.
His next inquiry about the nature of God, respects the at-
tribution of several affections and passions unto him in the
Scriptures, of whose sense and meaning he thus expresseth
his apprehension.
Quest. ' Are there not according to the perpetual tenor of
the Scriptures, affections and passions in God; as anger,
fury, zeal, wrath, love, hatred, mercy, grace, jealousy, re-
pentance, grief, joy, fear?' Concerning which he labours to
make the Scriptures determine in the affirmative.
The main of Mr. B.'s design in his questions about the
nature of God, being to deprive the Deity of its distinct per-
sons, its omnipresence, prescience, and therein all other in-
finite perfections, he endeavours to make him some recom-
pense for all that loss, by ascribing to him in the foregoing
query, a human visible shape, and in this, human, turbulent
affections, and passions. Commonly where men will not as-
cribe to the Lord that which is his due, *he gives them up
to assign that unto him which he doth abhor. Neither is
it easily determinable, whether be the greater abomination.
By the first, the dependance of men upon the true God is
taken off"; by the latter, their hope fixed on a false. This,
on both sides at present, is Mr. B.'s sad employment. The
Lord lay it not to his charge, but deliver him from the snare
of Satan, wherein he is *" taken alive at his pleasure.'
» Jer. iliv. 15, 16. ''2 Tim. ii. 26.
IGO OF THE ATTRIBUTION OF
2. The things here assioned to God are ill associated, if
to be understood after the same manner. INIercy and grace
we acknovvledgeto be attributes of God ; the rest mentioned,
are by none of Mr. B,'s '' companions, esteemed any other,
than acts of his will 5 and those metaphorically assigned to
him.
3. To the whole I ask, whether these things are in the
Scriptures ascribed properly unto God, denoting such affec-
tions and passions in him, as those in us are, which are so
termed, or whether they are assigned to him, and spoken of
him metaphorically, only in reference to his outward works
and dispensations, correspondent and answering to the act-
ings of men, in whom such affections are, and under the
power whereof they are in those actings. If the latter be
affirmed, then as such an attribution of them unto God, is
eminently consistent with all his infinite perfections and
blessedness, so there can be no difference about this ques-
tion, and the answers given thereunto ; all men readily ac-
knowledging, that in this sense the Scripture doth ascribe
all the affections mentioned unto God ; of which we say as
he of old, ravTci av^pwwoTra^iog jmlv Xiyovrai, ^eoirgeirwg Sc
voovvrai. But this, 1 fear, will not serve IMr. B.'s turn : the
very phrase and manner of expression used in this question ;
the plain intimation that is in the forehead thereof, of its
author's going off from the common received interjjretation
of these attributions unto God, do abundantly manifest, tiiat
it is their proper significancy which he contends to fasten
on God, and that the affections mentioned are really and
properly in him, as theyareinus. This being evident to be his
mind and intendment, as we think his Anthropopathismin this
query, not to come short in folly and madness of his Anthro-
pomorphism in that foregoing ; so I shall ])roceed to the removal
of this insinuation in the way and method formerly insisted on.
Mr. Biddle's masters tell us, that "^ these affections are
' vehement commotions of the will of God, whereby he is
carried out earnestly to the object of his desires, or earnestly
declines and abhors what falls not out gratefully, or ac-
ceptably to him.' I shall first speak of them in general,
<^ Crellius de Deo : sen vera Ilelig. cap. 29. p. 295.
'• Voluntatis divinaj coniniotiones, prKScrtiin velieiiieiitiores, scu actus ejusraodi,
quibus voluntas vcliementius vel in objectum suuni fertiir, vol ab co rcfugit, afquc ab-
liorret, &c. Crell. de Deo : seu vera Relig. cap. 29. p. 295. Vid. etiain cap. 30,31.
AFFECTIONS AND PASSIONS TO GOD. 161'
and then to the particulars (some or all) mentioned by Mr.
Biddle.
First, In general, that God is perfect and perfectly blessed,
*I suppose will not be denied; it cannot be, but by denying
that he is God. He that is not perfect in himself, and per-
fectly blessed, is not God. To that which is perfect in any
kind, nothing is wanting in that kind. To that which is
absolutely perfect, nothing is wanting at all. He who is
blessed, is perfectly satisfied and filled, and hath no farther
desire for supply. He who is blessed in himself, is all-suf-
ficient for himself. If God want or desire any thing for him-
self, he is neither perfect nor blessed. To ascribe, then, af-
fections to God properly (such as before-mentioned), is to
deprive him of his perfection and blessedness. The consi-
deration of the nature of these, and the like affections, will
make this evident.
1. Affections considered in themselves, have always an
incomplete, imperfect act of the will, or volition joined with
them. They are 'souiething that lies between tiie firm pur-
pose of the soul, and the execution of that purpose. The
proper actings of affections lie between these two; that is,
in an incomplete tumultuary volition. That God is not ob-
noxious to such volitions and incomplete actings of the will,
besides the general consideration of his perfections and
blessedness premised, is evident from that manner of pro-
cedure which is ascribed to him. His purposes and his
works comprise all his actings. As the Lord s hath purposed
so hath he done. * He worketh all things according to the
counsel of his will. Who hath known his mind, and who hath
been his counsellor? Of him, and from him, are all things.'
2. They have their dependance on that, wherewith he,
in whom they are, is affected; that is, they owe their rise
and continuance to something without him, in whom they
are. A man's fear ariseth from that or them, of whom he is
afraid ; by them it is occasioned, on them it depends ; what-
ever affects any man (that is the stirring of a suitable
affection), in all that frame of mind and soul, in all the vo-
litions and commotions of will, which so arise from thence,
« Deut. xxxii. 4. Job xxxvii. 16. Rom. i. 25. ix. 5. 1 Tim. i. 11. vi. 15.
f Crellius de Deo ubi supra.
8 Isa. xiv. 24. Eph. i. 11. Rom. xi. 33—35. Isa. xl. 13.
VOL. Vlll. M
162 OF THE ATTRIBUTION OF
he depends on something without him. Yea, our being
affected with something without, lies at the bottom of
most of our purposes and resolves. Is it thus with God?
with him who is '' I am ? Is he iu' dependance upon any
thing without him? Is it not a most eminent contradiction
to speak of God in dependance on any other thing? Must
not that thing either be God, or reduced to some other,
without and besides him who is God? As the causes of all
our affections are. * God' is one mind, and who can turn
him ; whatever he pleaseth that he doth.'
3. Affections are necessarily accompanied with change
and mutability. Yea, he who is affected properly, is really
changed : yea, there is no more unworthy change or alteration
than that which is accompanied with passion, as is the
change that is wrought by the affections ascribed to God.
A ^ sedate, quiet, considerate alteration, is far less inglo-
rious and unworthy than that which is done in and with
passion. Hitherto we have taken God upon his testimony,
that he is the ^'Lord, and he changeth not ;' that with him
* there is neither change nor shadow of turning;' it seems
like the worms of the earth, he varieth every day.
4. Many of the affections here ascribed to God, do emi-
nently denote impotence, which, indeed, on this account,
both by Socinians and Arminians, is directly ascribed to the
Almighty. They make him affectionately, and with commo-
tion of will, to desire many things in their own nature not
impossible, which yet he cannot accomplish nor bring about;
of which I have elsewhere spoken. Yea, it will appear, that
the most of the affections ascribed to God by Mr. Biddle,
taken in a proper sense, are such as are actually ineffectual,
or commotions through disappointments, upon the account
of impotency, or defect of power.
Corol. To ascribe affections properly to God is to make
him weak, imperfect, dependant, changeable and impotent.
Secondly, Let a short view be taken of the particulars, some
or all of them, that Mr. Biddle chooseth to instance in; 'anger,
fury, wrath, zeal' (the same in kind, only differing in degree
and circumstances), are the first he instances in ; and the
^ Exod. iii. 14. • Job. xxiii. 13.
•> Ti ay aa-$^nfA,a fxtTl^im yiyotro rov i/voXa/nSavny re drfivrTOY r^iiriff'^ai , Pliilo.
> Mai. iii. 6.
AFFECTIONS AND PASSIONS TO GOD. 163
places produced to make good this attribution to God, are.
Numb. XXV. 3, 4. Ezek.v. 13. Exod. xxxii. 11, 12. Rom. i. 18.
1. That mention is made of the anger, wrath, and fury
of God in the Scripture, is not questioned; Numb. xxv. 4.
Deut.xiii.il. Josh. i. 26. Psal.xviii. 29. Isa. xiii. 9. Deut.
xxix. 24. Judg. ii. 14. Psal. xiv. 1. Ixix. 24. Isa. xxx. 30.
Lament, ii. 6. Ezek. 5. 15. Psal. xviii. 49. Isa. xxxiv. 2.
2 Chron. xxviii. 11. Ezra x. 14. Hab. iii. 8. 12. are farther
testimonies thereof. The words also in the original, in all
the places mentioned, express or intimate perturbation of
mind, commotion of spirit, corporeal mutation of the parts
of the body, and the like distempers of men acting under
the power of that passion. The whole difference is about
the intendment of the Holy Ghost in these attributions, and
whether they are properly spoken of God, asserting this
passion to be in him, in the proper significancy of the
words, or whether these things be not taken av^pwTroTra^ojg,
and to be understood ^eoTrpeTrwg, in such a sense, as may an-
swer the meaning of the figurative expression, assigning
them their truth to the utmost, and yet be interpreted in a
suitableness to divine perfection and blessedness.
2. The anger then which in the Scripture is assigned to
God we say denotes two things.
1. His"" vindictive justice, or constant and immutable will
of rendering vengeance for sin : so God's purpose of the de-
monstration of his justice, is called his being 'willing to
shew his wrath or anger ;' Rom. ix. 22. so God's anger and
his judgments are placed together, Psal. i. 6. and in that
anger he judgeth, ver. 8. and in this sense is the wrath of
God said to be revealed from heaven, Rom. i. 18. that is,
the vindictive justice of God against sin, to be manifested
in the effects of it, or the judgments sent, and punishments
inflicted on and throughout the world.
2. By anger, wrath, zeal, fury, the effects of anger are
denoted ; Rom. iii. 5. * Is God unrighteous who taketh ven-
geance V The words are, 6 Int^ipayv Tr)v opyrjv, who inflicteth
or bringeth anger on man ; that is, sore punishments, such
as proceed from anger ; that is, God's vindictive justice. And
™ Vid. Andr. Rivetuni in Psal. 2. p. 11. et in Exod. 4. p. 14. et Aquinat. 1. part.
Q. 3. Art. 2. ad secundum. Ira dicitur de Deo secundum siinilitudinem efFectus,
quia propriuiu est irati punire, ejus ira punitio inetaphorice vocatur.
M 2
164 OF THE ATTRIBUTION OF
Eph. V. 6. ' For this cause cometh the wrath of God upon the
children of disobedience.' Is it the passion or affection of
anger in God, that Mr. Biddle talks of, that comes upon
the children of disobedience ? Or is it indeed the ""effect of
his justice for this sin ? Thus the day of judgment is called
the 'day of wrath,' and of 'anger,' because it is the day of the
' revelation of the righteous judgment of God ;' Rom. ii. 5.
After thy hardiness, &.c. In the place of Ezekiel, chap. v.
13. mentioned by Mr. B. the Lord tells them, he will
' cause his fury to rest upon men :' and accomplish it upon
them. I ask whether he intends this of any passion in him
(and if so, how a passion in God can rest upon a man), or
the judgments which for their iniquities he did inflict? We
say then, anger is not properly ascribed to God, but meta-
phorically, denoting partly his vindictive justice whence all
punishments flow, partly the effects of it in the punishments
themselves, either threatened or inflicted, in their terror and
bitterness, upon the account of v.hatis analooous therein to
our proceeding, under the power of that passion ; and so is
to be taken in all the places mentioned by Mr. Biddle. For,
3. Properly, in the sense by him pointed to, anger, wrath,
&c.are not in God. Anger is defined by the philosopher to be,
Ofjt^ig fitra XvirriQ Tifiwpiag (paivojuivi^g, Sta (paivoiuivr}v 6\iy(i)-
piav, ' Desire joined with grief of that which appears to be re-
venge, for an appearing neglect or contempt.' To this "grief
he tells you there is a kind of pleasure annexed, arising from
the vehement fancy which an angry person hath of the re-
venose he apprehends as future; which, saith he, ' is "like the
fancy of them that dream;' and ascribes this passion mostly
to weak impotent persons : ascribe this to God, and you
leave him nothing else. There is not one property of his
nature wherewith it is consistent. If he be properly and
literally angry, and furious, and wrathful, he is moved,
troubled, perplexed, desires revenge, and is neither blessed
nor perfect; but of these things in our general reasons
against the property of these attributions afterward.
4. Mr. Biddle hath given us a rule in his preface, that
when any thing is ascribed to God in one place, which is
n> "h opyn -rov fltou, Divina ultio, Rom. i. 18. Col. iii. 6. Grotius in lociiin.
" 'H oZv tote lyyiyofxivr) •^aynatrla hiov hv Tfotst , ais-in^ h tSv ln/TrviW. Aristot. I. 2. cap. 2.
" Aio xa/(xvovT£f, TTEfOjuevoi, IfivTEf, ii^amei, oXax; i7ribv/A.ovvre(, x<t( f^h xaTo^^oDvTEf,
op>'>Xoi tla-t. Id. ubi sup.
AFFECTIONS AND PASSIONS TO GOD, 165
denied of him in another, then it is not properly ascribed to
him. Now God says expressly, that ' fury or anger is not
in him ;' Isa. xxvii. 4. and therefore it is not properly as-
cribed to him.
5. Of all the places where mention is made of God's re-
pentings or his repentance, there is the same reason. Exod.
xxxii. 14. Gen. vi. 6, 7. Judg. x. 16. Deut. xxx. 9. are pro-
duced by Mr. B. That one place of the 1 Sam. xv. 29. where
God affirms, that he 'knoweth no repentance,' casts all the
rest under a necessity of an interpretation suitable unto it.
Of all the affections or passions which we are ol)noxious to,
there is none that more eminently proclaims imperfection,
weakness, and want in sundry kinds, than this of repentance.
If not sins, mistakes, and miscarriages (as for the most part
they are), yet disappointment, grief, and trouble, are always
included in it. So is it in that expression, Gen. vi. 6. ' ^It re-
pented the Lord that he had made man on the earth, and it
grieved him at the heart.' What but his mistake and great
disappointment, by a failing of wisdom, foresight, and power,
can give propriety to these attributions unto God ? The
change God was going then to work in his providence on
the earth, was such, or like that, which men do, when they
repent of a thing, being ' grieved at the heart' for what t';ey
had formerly done. So are these things spoken of God, to
denote the kind of the things which he doth, not the na-
ture of God himself; otherwise such expressions as these
would suit him, whose frame of spirit and heart is so de-
scribed : • Had I seen what would have been the issue of
making man, I would never have done it. Would I had
never been so overseen, as to have engaged in such a busi-
ness. What have I now got by my rashness? nothing but
sorrow and grief of heart redounds to me.' And do these
become the infinitely blessed God?
6. Fear is added, from Deut. xxxii. 26, 27. Fear, saitii the
P Theodore! upon on this place tells us, oJ fxhv, i? tivs? <paa-iv. &c. Non autein ut
fuerunt f)uidam (so that Mr. 13. is not the first that held this opinion), ita quadaiu et
pceniteiitia ductus Deus haec egit: Tavra, ya^ toi av^^ooviva. Tra&i h Si Sriia. <^uiri- eXeu-
&Epa Tra&aJv. And then he adds, ti SnTroTE toiviv, &c. Quwuiudo ergo po?iiitenti;i ta-
dat ill Deum? His answer is, ovx oZv ivl &eou /xCTa/xi'Ktia.. ike. Quare pffiiiitentia Dei
nihil aliud est, quain niutatio di^peusationis eju?. Poeiiitet nie (inquit) quod con-
stituerim Saul regem, pro eo quod est, statu! ilium depoiiere. Sic in hoc loco (Gen.
vi .6.) poenitet fecisse me liominem; hoc est, decrevi perdere humaiiuni genus. Theod.
in Gen. Quaest. 50. Tom. 1. p. 41, 42.
166 OF THE ATTRIBUTION OF
wise man, is a ' betrayinoj of those succours which reason of-
fereth :' nature's avoidance of an impendent evil. ''Its con-
trivance to fly and prevent what it abhors, being in a proba-
bility of coming upon it : a turbulent weakness. This God
forbids in us, upon the account of his being our God, Isa.
XXXV. 4. ' Fear not, O worm Jacob,' &c. Every where he
asserts fear to be unfit for them, who depend on him, and
his help, who is able, in a moment to dissipate, scatter, and
reduce to nothing, all the causes of their fear. And if there
ought to be no fear, where such succour is ready at hand,
sure there is none in him who gives it. Doubtless it were
much better to exclude the providence of God out of the
world, than to assert him afraid properly and directly of fu-
ture events. The schools say truly 'Quod res sunt futurai,
a voluntate Dei est (efFectiva vel permissiva).' How then
can God be afraid of v.hat he knows will, and purposeth
shall come to pass? He doth, he will do things in some like-
ness to what we do, for the prevention of what we are afraid
of. He will not scatter his people, that their adversaries may
not have advantage to trample over them. When we so act as
to prevent any thing, that (unless we did so act) would be-
fall us, it is because we are afraid of the coming of that
thing upon us : hence is the reason of that attribution unto
God ; that properly he should be afraid of what comes to
pass, who' knows from eternity what will so do, who can
with the breath of his mouth destroy all the objects of his
dislike, who is infinitely wise, blessed, all-sufficient, and the
sovereign disposer of the lives, breath, and ways of all the
sons of men, is fit for Mr. B. and no man else to affirm.
All the nations are before him, as the drop of the bucket,
and the dust of the balance, as vanity, as nothing ; he up-
holds them by the word of his power, ' in him all men live,
and move, and have their being,' and can neither live, nor act,
nor be without him : their life and breath, and all their ways
are in his hands ; he brings them to destruction, and says,
'return ye children of men;' and must he needs be properly
afraid of what they will do to him, and against him ?
t 'Eittm si ipoSoi;, Xi;7rnTif ii ra^a^h Ik (patraam; /xiWovro; KaKou fi tpZaprixeZ, n XiiTrijpoi/.
Arist. Rhetor, lib. 2. cap. 6.
•■ Acts XV. 18. 2 Sam. xxii. 16. .Tob iv. 9. Psal. xviii. 15. Rom. i. 21. Gen. xvii. 1.
Rom. ix. 16 — 18, &c. xi.34— 36. Isa. xl. 15. Heb. i 3. Psal. xxxiii. '.'. Acts xvii. 25.
i8. Psal. I. 8. Dan. vi. 23. Psal. xc. .3. .Tob xxxiv. 19.
AFFECTIONS AND PASSIONS TO GOD. 16^7
7. Of God's jealousy and hatred, mentioned from Psal.
V. 4, 5. Exod. XX. 5. Deut. xxxii, 21. there is the same
reason. Such effects as these things in us produce, shall
they meet withal, who provoke him by their blasphe-
mies and abominations. Of love, mercy, and grace, the
condition is something otherwise; principally they denote
God's essential goodness and kindness, which is eminent
amongst his infinite perfections ; and secondarily, the effects
thereof, in and through Jesus Christ, are denoted by these
expressions. To manifest that neither they nor any thing
else, as they properly intend any affections or passions of
the mind, any communions of will, are properly attributed
to God, unto what hath been spoken already, these ensuing
considerations may be subjoined.
1. Where no cause of stirring up affections or passions
can have place, or be admitted, there no affections are to be
admitted. For to what end should we suppose that, whereof
there can be no use to eternity. If it be impossible any af-
fection in God should be stirred up, or acted, is it not impos-
sible any such should be in him ? The causes stirring up all
affections, are the access of some good desired ; whence joy,
hope, desire, &c. have their spring; or the approach of
some evil to be avoided, which occasions fear, sorrow, an-
ger, repentance, and the like. Now if no good can be added
to God, whence should joy, and desire be stirred up in him?
if no evil can befall him, in himself, or any of his concern-
ments, whence should he have fear, sorrow, or repentance?
*Our goodness extends not to him ; he hath no need of us
or our sacrifices. ' Can a man be profitable to God, as he
that is wise may be profitable to himself? Is it any pleasure
to the Almighty that thou art righteous, or is it gain to him
that thou makest thy ways perfect V
2. The apostle tells us, that God is blessed for ever, Rom.
ix. 5. 'He is the blessed and only potentate;' 1 Tim. vi. 15.
God all-sufficient ; Gen. xvii. 1. That which is inconsistent
with absolute blessedness and all-sufficiency, is not to be as-
cribed to God ; to do so casts him down from his excellency.
But can he be blessed, is heall-sufficient, who is tossed up and
down with hope, joy, fear, sorrow, repentance, anger, and
the like? Doth not fear take off from absolute blessedness?
» Psal. xvi. 2. 1. 8—10. Job xxxv. 6— 8. xxii. 2,3.
168 OF god's prescience
Grant that God's fear doth not long abide, yet whilst it doth
so, he is less blessed than he was before, and than he is
after his fear ceaseth. When he hopes, is he not short in
happiness of that condition, which he attains in the enjoy-
ment of what he hoped for ? And is he not lower, when he is
disappointed, and falls short of his expectation? Did ever the
heatliens speak with more contempt of what they worship-
ped? Formerly the pride of some men heightened them to
fancy themselves to be like God, without passions or affec-
tions ;' being not able to abide in their attempt against their
own sense and experience; it is now endeavoured to make
God like to us, in having such passions and affections. My
aim is brevity, having many heads to speak unto. Those
who have written on the attributes of God, his self suffi-
ciency and blessedness, simplicity, inmiutability, &c. are
ready to tender farther satisfaction to them who shall de-
sire it.
CHAP. V.
Of God's prescience or foreknowledge.
His next attempt is to overthrow and remove the prescience
or foreknowledge of God ; with what success, the f.irther
consideration of the way whereby he endeavours it, will ma-
nifest. His question (the engine whereby he works) is thus
framed:
'As for our free actions, which are neither past, nor pre-
sent, but may afterward either be or not !)e, what are the
chief passages of Scripture from whence it is wont to be ga-
thered, that God knoweth not such actions until they come
to pass, yea that there are such actions V
That we might have had a clearer acquaintance with the
intendment of this interrogation, it is desirable Mr. B. had
given us his sense on some particulars, which at first view
present themselves, to the trouble of every ordinary reader.
As,
1. How we may reconcile the words of Scripture given in
answer to his preceding query, with the design of this. There
'Psal. 1. 21.
OR FOREKNOWLEDGE. 169
it is asserted, that God understands our thoughts (which cer-
tainly are of our free actions, if any such there are) afar off.
Here, that he knows not our free actions that are future, and
not yet wrought or performed.
2. By whom is it wont to be gathered from the following
Scri)3tures, that God knoweth not our free actions until they
come to pass ? Why doth not this mere Christian, that is of
no sect, name his companions and associates in these learned
collections from Scripture ? Would not his so doing discover
him to be so far from a mere Christian, engaged in none of
the sects that are now amongst Christians, as to be of that
sect, which the residue of men so called, will scarce allow
the name of a Christian unto ?
3. What he intends by the close of his query, ' yea' that
there are such actions,' an advance is evident in the words
towards a farther negation of the knowledge of God, than
what was before expressed. Before he says, * God knows not
our actions that are future contingent :' here, he knows not
that there are such actions. The sense of this must be, ei-
ther that God knows not that there are any such actions, as
may or may not be, which would render him less knowing
than Mr. B. who hath already told us, that such there be ;
or else that he knows not such actions when they are, at
least without farther inquiring after them, and knowledge .
obtained, beyond what from his own infinite perfections and
eternal purpose he is furnished withal. In Mr. Biddle's next
book or caiechism, I desire he would answer these questions
also.
Now in this endeavour of his, Mr. B. doth but follow his
leaders.'' Socinus, in his prelections, where the main of his
design is to vindicate man's free-will into that latitude and
absoluteness, as none before him had once aimed at, in his
ti^'ith chapter, objects to himself this fore-knowledge ofGod,
as that which seems to abridge, and cut short the liberty
" Stfgman. Photin. Refiit. Di-ipiit l.q. 2. An Photiniani ulloniodo Christiani dici
queaiit. Nfg. Wartiu. Siuisilec. Jes. Nova munstra, novi Ariaiii. cap. 1. Ariaiius
null" mcido ChiistiaiiDS dici |)()s>e.
* Ut ad rationein istaii) iioii iiiiiiiis plene quam plane respondeamus, animadverfen-
duni est, iiifallibileii) islam l)e\ prjenotionem, quiiii pio re coiicessa adver>a. li ^d-
niunt, a ni)bis noii adniitii Sociii Pra-lec. c. 8 p. 25. Cum igitur nulla ratio, n'lllus
Sacraruin literaruin Incus sit, ex cpio a|)crtecoHigi pussil.lJt urn niun a (jua-fiiint. scivisse
aiitequam ficrent, concludcnciuiu est, miiiime asserendam esse a noiiis istaiii Dei prae-
scientiam : prxsertiro, cum ct ratioiies non paucae, et sacra testimunia nun desint,
undc earn plane negandam esse spparet. Idem, cap, 11. p. 38.
170 OF god's prescience
contended for. He answers, that he grants not the fore-
knowledge pretended, and proceeds, in that and the two fol-
lowing chapters, labouring to answer all the testimonies and
arguments which are insisted on for the proof and demon-
stration of it; giving his own arguments against it, chap.xi.
*=Grellius is something more candid, as he pretends, but in-
deed infected with the same venom with the other; for after
he hath disputed for sundry pages, to prove the fore-know-
ledge of God, he concludes at last, that for those things that
are future contingent, he knows only that they are so, and
that possibly they may come to pass, possibly they may not.
Of the rest of their associates few have spoken expressly to
this thing. •^Smalcius once and again manifests himself to
consent with his masters, in his disputations against Franzius,
expressly consenting to what Socinus had written in his pre-
lections, and affirming the same thing himself, yea disputing
eagerly for the same opinion with him.
For the vindication of God's fore-knowledge, I shall pro-
ceed in the same order as before, in reference to the other
attributes of God, insisted on, viz. 1. What Mr, B. hath done,
how he hath disposed of sundry places of Scripture for the
proof of his assertion, with the sense of the places by him
so produced, is to be considered. 2. Another question and
answer is to be supplied in the room of his. 3. The truth
vindicated, to be farther confirmed.
For the first.
In the proof of the assertion proposed, Mr. B. finds him-
self entangled more than ordinarily; though I confess his
task in general be such, as no man not made desperate by
the loss of all, in a shipwreck of faith, would once have un-
dertaken. To have made good his proceeding according to
his engagement, he was at least to have given us texts of
Scripture, express in the letter, as by him cut off from the
state, condition, and coherence, wherein by the Holy Ghost
they are placed, for the countenancing of his assertion. But
<= Itaque in considerate illi faciunt, qui futura contingentia Deum determinate
scire aiunt, quia alias non esset omniscius : cum potius, ideo ilia determinate futura
non concipiaf, quia est omniscius. CreJlius de Vera Relig. lib. l.cap. 24. p. SJOl.
^ Nam si omnia futura qualiacunqne sunt, Deo ab onini aiternitate determinate
cognita fuisse conlendas; necesse est statucre omnia necessario fieri, ac futura esse.
Unde sequitur, nullani esse, ant fuisse uiuniam, humanse voluntatis libertatem, ac
porro ncc rcligioneni. Idem ibid. p. '202. Smalcius Refutat. Tiies. Franz, disput. 1,
de Trinitat. p. 3. disput. 1'2. de caus. peccat. p. 4'j8, 429, &c. 433.
OR FOREKNOWLEDGE. 171
here, being not able to make any work in his method pro-
posed and boasted in, as signal and uncontrollable ; no apex
or tittle in the Scripture being pointed towards the denial of
God's knowing any thing, or all things, past, present, and to
come ; he moulds his question into a peculiar fashion, and
asks, whence or from what place of Scripture may such a
thing as he there avers, be gathered ? At once plainly de-
clining the trial he had put himself upon, of insisting upon
express texts of Scripture only ; not one of the many quoted
by him, speaking one word expressly to the business in hand,
and laying himself naked to all consequences, rightly de-
duced from the Scripture, and expositions given to the latter
of some places suitable to the ''proportion of faith. That
then which he would have, he tells you, is gathered from the
places of Scripture subjoined ; but how, by whom, by what
consequence, with what evidence of reason, it is so gathered,
he tells you not. An understanding, indeed, informed with
such gross conceptions of the nature of the Deity, as Mr. B.
hath laboured to insinuate into the minds of men, might ga-
ther from his collection of places of Scripture for his purpose
in hand, that God is afraid, troubled, grieved, that he re-
penteth, altereth, and changeth his mind to and fro ; but of
his knowledge, or foreknowledge of things, whether he have
any such thing or not, there is not the least intimation, un-
less it be in this, that if he had any such fore-knowledge, he
need not put himself to so much trouble and vexation, nor
so change and alter his mind, as he doth. And with such
figments as these (through the infinite, wise, and good pro-
vidence of God, punishing the wantonness of the minds and
lives of men, by '^^ giving them up to strong delusions' and
vain imaginations, in the darkness of their foolish hearts, so
far ^as to change ' the glory of the incorruptible God,' into
the likeness of a corruptible, weak, ignorant, sinful man) are
we now to deal.
But let the places themselves be considered. To these
heads they may be referred : 1. such as ascribe unto God, fear,
and being afraid ; Deut. xxxii. 26, 27. Exod. xiii. 17. Gen. iii.
22, 23. are of this sort. 2. Repentance; 1 Sam. xv. 10, 11.
ult. 3. Change, or alteration of mind ; Numb. xiv. 27. 30.
1 Sam. ii. 30. 4. Expectation, whether a thing will answer
» Rom. xii. 6. ' 2 Tliess. ii. 10 — 12. S Rom. i. 23.
172 OF god's prescience
his desire or no ; Isa. v. 4. Conjecturing; Jer. xxxvi. 1 — 3.
Ezek. xii. 1, 2. 5. Trying of experiments; Judg. iii. 1. 4.
Dan. viii. 2. 2 Chron. xxxii. 31. From all which and the
like, it may, by Mr. B.'s direction and help, be thus gathered:
' If God be afraid of what is to come to pass, and repenteth
him of what he hath done, when he finds it not to answer his
expectation, if he sits divining, and conjecturing at events,
being often deceived therein, and therefore tries and makes
experiments, that he may be informed of the true state of
things, then certainly he knows not the free actions of men,
that are not yet come to pass.' The antecedent Mr. B. hath
proved undeniably from ten texts of Scripture ; and doubt-
less the consequent is easily to be gathered by any of his dis-
ciples. Doubtless it is high time that the old musty cate-
chisms of prejudicate persons, who scarce so much as once
consulted with the Scriptures in their composures, as being
more engaged into factions, were removed out of the way
and burned, that this mere Christian may have liberty to
bless the growing generation with such notions of God, as
the idolatrous pagans of old would have scorned to have re-
ceived.
But do not the Scriptures ascribe all the particulars men-
tioned unto God ? Can you blame Mr. Biddle without re-
flection on them? If only what the Scriptuie affirms in the
letter, and not the sense wherein and the manner how it af-
firms it (which considerations are allowed to all the writings
and speakings of the sons of men), is to be considered, the
end seeming to be aimed at in such undertakings as this of
Mr. B. namely, to induce the atheistical spirits of the sons of
men to a contempt and scorn of them, and their autlioiity,
will probably be sooner attained, than by the efficacy of any
one engine raised against them in the world besides.
As to the matter under consideration, I have some few
things in general to propose to Mr. Biddle, and then I shall
descend to the particulars insisted on.
1. Then, I desire to know whether the things mentioned,
as fear, grief, repentance'', trouble, conjecturings, making
'• Poenitentia infert igiiorantiarii practcriti, pra-scntis, ct fiitiiri, mutationem volun-
tatis, et eiTorern in coiisiliis, quorum nihil in Deuni cadere potest : dicitur tanirn ille
nu'iH(iliorice ptuniteiilia duci.quoiiiadmiidum nos, quando alicujus rci (loenitet, aboie-
luus id quod antea feceranius : quod fieri potest sine tali inulaiione voluntatis, qua
nunc homo aliquid facit, quod post mutato animo, dcstruit. Manassch Ben. Israel.
OR FOREKNOWLEDGE. 173
trials of men for his own information, are ascribed properly
to God as they are unto men, or tropically and figuratively,
with a condescention to us, to express the things spoken of,
and not to describe the nature of God ? If the first be said,
namely, that these things are ascribed properly to God, and
really signify of him the things in us intended in them ; then
to what hath been spoken in the consideration taken of the
foregoing query, I shall freely add, for mine own part, 1 will
not own nor worship him for my God, who is truly and pro-
perly afraid what all the men in the world either will or can
do ; who doth, can do, or hath done any thing, or suffered
any thing to be done, of which he doth, or can truly and pro-
perly repent himself, with sorrow and grief for his mistake ;
or that sits in heaven divining and conjecturing at what
men will do here below : and do know, that he whom I
serve in my spirit, will famish and staive all such gods out
of the world. But of this before. If these things are as-
cribed to God figuratively and improperly, discovering the
kind of his works and dispensations, not his own nature or
property ; I would fain know what inference can be made,
or conclusion be drawn from such expressions, directly call-
ing for a figurative interpretation? For instance; If God be
said to repent that he had done such a thing, because such
and such things are come to pass thereupon, if this repent-
ance in God be not properly ascribed to him (as by Mr. B.'s
own rule it is not), but denotes only an alteration and change
in the works that outwardly are of him, in an orderly sub-
serviency to the immutable purpose of his will ; what can
thence be gathered to prove, that God foreseeth not the free
actions of men ? And this is the issue of Mr. Biddle's con-
firmation of the thesis, couched in his query insisted on
from the Scriptures.
2. I must crave leave once more to mind him of the rule
he hath given us in his preface, viz. That where 'a thing is
improperly ascribed to God, in some other place it is de-
nied of him ;' as he instances in that of his being weary ; so
that whatever is denied of him in any one place, is not pro-
perly ascribed to him in any other. Now, though God be
conciliat. in Gen. vi. q. 23. Poenitentia, cum mutabilitatem iraporlet, non potest esse
in Deo, dicitur tamen poenitere, eo quod admodura pcenitenlis se habet, quando de
struit quod fecerat. L^ra ad 1 Sam. xv. 35.
174 OF god's prescience
said in some of the places by him produced, to repent ; yet
it is in another expressly said, that he doth not so, and that
upon such a general ground and reason as is equally exclu-
sive of all those other passions and affections, upon whose
assignment unto God the whole strength of Mr. Biddle's
plea against the prescience of God doth depend. 1 Sam. xv.
29. * Also the strength of Israel will not lie, nor repent, for
he is not a man that he should repent.' The immutability of
his nature, and unlikeness to men in obnoxiousness to altera-
tions, is asserted as the reason of his not repenting ; which
will equally extend its force and efficacy to the removal
from him of all the other human affections mentioned. And
this second general consideration of the foundation of Mr.
. B.'s plea, is sufficient for the removal of the whole.
3. I desire to know whether indeed it is only the free
actions of men that are not yet done, that Mr. B. denies to
be known of God ? Or whether he exclude him not also from
the knowledge of the present state, frame, and actings of the
hearts of men, and how they stand affected towards him :
being therein like other rulers among men, who may judge
of the good and evil actions of men, so far as they are mani-
fest and evident, but how men in their hearts stand affected
to them, their rule, government, and authority, they know
not. To make this inquiry, I have not only the observation
premised from the words of the close of Mr. Biddle's query,
being of a negative importance (yea, that there are such ac-
tions), but also from some of the proofs by him produced, of
his former assertion, being interpreted according to the literal
significancy of the words, as exclusive of any figure, which
he insisteth on. Of this sort is that of Gen. xxii. 1, 2. 10 —
12. 'where God is said to tempt Abraham, and upon the issue
of that trial says to him (which words Mr. B. by putting
them in a different character, points to, as comprehensive of
what he intends to gather, and conclude from them), ' Now I
know that thou fearest God, seeing thou hast not withheld
thy son, thine only son from me.' The collection which Mr. B.
guides unto from hence, is, that God knew not that which
he inquired after, and therefore tempted Abraham that he
* Ex hac actione propter quamab omnibus Deum timens vocaberis, cognosceiit om-
nes, quantus inte sit timor Dei, et quosque pcrtingat. R. Mos. BenMaiiiion. more
Nevoch. p. 3. cap. 24.
OR FOREKNOWLEDGE. 175
might so do, and upon the issue of that trial says, * now I
know.' But what was it that God affirms that now he knew?
Not any thing future ; not any free action, that was not as
yet done ; but something of the present condition and frame
of his heart towards God : viz. His fear of God; not whether
he would fear him, but whether he did fear him then. If this
then be properly spoken of God, and really, as to the nature
of the thing itself, then is he ignorant no less of things pre-
sent, than of those that are for to come. He knows not who
fears him, nor who hates him, unless he have opportunity to
try them, in some such way as he did Abraham : and then
what a God hath this man delineated to us ? How like the
dunghill deities of the heathen who speak after this rate.''
Doubtless the description that Elijah gave of Baal would
better suit him, than any of those divine perfections, which
the living, all-seeing God, hath described himself by. But
now if Mr. B. will confess that God knows all the things
that are present, and that this inquiry after the present frame
of the heart and spirit of a man, is improperly ascribed to
him, from the analogy of his proceedings in his dealings with
him, to that which we insist upon when we would really find
out what we do not know ; then I would only ask of him,
why those other expressions which he mentions, looking to
what is to come, being of the same nature and kind with
this, do not admit of, yea, call for the same kind of exposi-
tion and interpretation.
Neither is this the only place insisted on by Mr. B. where
the inquiries ascribed unto God, and the trial that he makes,
is not in reference to things to come, but punctually to what
is present. Deut. viii. 2.xiii.3. ' The Lord your God proveth
you, to know whether you love the Lord your God with all
your heart, and with all your soul.' 2 Chron. xxxii. 31. 'God
left him to try him, that he might know what was in his
heart;' and Phil. iv. 6. ' In every thing let your request be
made known to God.' Let Mr. Biddle tell us now plainly,
whether he suppose all these things to be spoken properly
of God, and that indeed God knows not our hearts, the
frame of them, nor what in them we desire and aim at, with-
out some eminent trial and inquiry, or until we ourselves do
'' Contigerat nostras infamia temporis aures:
Quam cupiens faisarn sumruo delabor Olympo,
Et Deus huraana lustro sub imagine terras. Ovid, Met. i. 211.
176 OF god's prescience
make known what is in them unto him. If this be the man's
mind (;is it must he. if he be at any agreement with himself
in his priuciphs, concerning these scriptural attributions
unto God), for my ptirt, I shall be so far from esteemin": him
eminent as a mere Christian, that I shall scarcely judge him
comparal)le, as to his a|)prehensions of God, unto many that
lived and died mere p igans. To tliis sense also is applied
that j)roperty of God, that he trieth the hear's, as it is urged
by lAIr. Biddlefrom 1 Thess. ii. 4. that is, he luaketh inquiry
after what is in them, which but upon search and trial, he
knoweth not. By what ways and means God accomplisheth
this search, and whether hereupon he comes to a perfect un-
deistanding of our hearts or no, is not expressed. John
tells us, that ' God is greater than our hearts, and knoweth
all things ;' and we have thought on that acccount(with that
of such farther discoveries as he hath made of himself, and
his perfections unto us) that he had been said to search our
hearts, not that himself, for his own information, needs any
such formal process byway of trial and inquiry; but because
really and indeed he doth that in himself, whiih men aim at
in the accomplishment of their most diligent searches and
exactest trials.
And we may by the way see a little of this man's consis-
tency with himself. Christ he denies to be God. A great
part of his religion consists in that negative. Yet of Christ
it is said, ' that he knew all men, and needed not that any
should testify of man, for he knew what was in man ;' John
ii. 24, 25. and this is spoken in reference to that very thing
in the hearts of men, which he would persuade us that God
knows not without inquiry. That is, upon the account of
his not committino- himself to those, as true believers, whom
yet upon the account of the profession they made, the Scrip-
ture calls so, and says, * they believed in his name when
they saw the miracles that he did,' ver. 23. Though they
had such a veil of profession upon them, that the Holy
Ghost would have us esteem them as believers, yet Christ
could look through it into their hearts, and discover and
know their frame, and whether in sincerity they loved him
and believed in his name or no; but this God cannot do,
without inquiry; and yet Christ (if we believe Mr. B.) was
but a mere man, as he is a mere Christian. Farther, it seems
OR FOREKNOWLEDGE. 177
by this gentleman, that unless * we make known our requests
to God,' he knows not what we will ask. Yet we ask no-
thing but what is in our thoughts ; and in the last query he
instructs us, that God knows our thoughts, and doubtless
knows Mr. Biddle's to be but folly. Farther yet, if God must
be concluded ignorant of our desires, because we are bid to
make our requests known to him, he may be as well con-
cluded forgetful of what himself hath spoken, because he
bids us put him in remembrance, and appoints some to be
his remembrancers. But to return ;
This is the aspect of almost one half of the places pro-
duced by Mr. Biddle, towards the business in hand. If they
are properly spoken of God, in the same sense as they are
of man, they conclude him not to know things present, the
frame of the heart of any man in the world towards himself
and his fear, nay the outward, open, notorious actions of
men. So it is in that place of Gen. xviii. 21. insisted on by
' Crellius, one of Mr. B.'s great masters. ' I will go down
and see (or know) whether they have done altogether ac-
cording to the cry that is come up unto me.' Yea, the places
which in their letter and outward appearance seem to as-
cribe that ignorance of things present unto God, are far more
express and numerous, than those that in the least look for-
ward to what is yet for to come, or was so, at their delivery.
This progress then have we made under our catechist, if we
may believe him, as he insinuates his notions concerning
God ; God sits in heaven (glistening on a throne), whereunto
he is limited ; yea, to a certain place therein, so as not to be
elsewhere; being grieved, troubled, and perplexed, at the
affairs done below which he doth not know, making inquiry
afterwhathe doth not know, and many things (things future),
he knoweth not at all.
Before I proceed to the farther consideration of that
which is eminently and expressly denied by Mr. Biddle,
viz. 'God's foreknowledgeof our free actions that are future,'
because many of his proofs, in the sense by him urged, seem
'Nirais longe a propria verborum significatione recedendum est, et sententiarum
vis enervanda, si eas cum definita ilia faturoriira contingentlum prajscientia conciliare
veiis, ut Gen. xviii. 21. xxii. 12. Quicquid eniin alias de utriusque ; loci sententia
statuas, illud taiiien facile est cernere, Deum novum quoddam, et insigne experi-
mentum, illic quidera iuipietatis Sodomiticae et Gomorrliajae, videre voluisse, hie
vero pietatis Abrahaiuicaj vidisse, quod anteqnam fieret, plane certum et exploratu
non esset. Crellius de vera Relig. cap. 24. p. 209.
VOL. Vlll. N
178 OF god's prescience
to exclude him from an acquaintance with many things
present, as in particular, the frame and condition of the
hearts of men towards himself, as was observed ; it may
not be amiss, a little to confirm that perfection of the know-
ledge of God as to those things from the Scripture, which
will abundantly also manifest that the "expressions insisted
on by our catechist are metaphorical, and improperly as-
cribed to God. Of the eminent predictions in the Scripture
which relate unto things future, I shall speak afterward.
He knew, for he foretold the flood, the destruction of Sodom
and Gomorrah, the famine in Egypt, the selling and exalta-
tion of Joseph, the reign of David, the division of his king-
dom, the Babylonish captivity, the kingdom of Cyrus, the
return of his people, the state and ruin of the four great
empires of the world, the wars, plagues, famines, earthquakes,
divisions, which he manifestly foretold. But farther, he
knows the frame of the hearts of men. He knew that the
Keilites would deliver up David to Saul if he stayed amongst
them, which probably they knew not themselves ; 1 Sam.
xxiii. He knew that Hazael would murder women and in-
fants, which he knew not himself. He knew that the Egyp-
tians would afflict his people, though at first they entertained
them with honour ; Gen. xv. 13. He knew Abraham, that he
would instruct his household ; Gen. xviii. 19. He knew
that some were obstinate, their neck an iron sinew, and their
brow brass; Isa. xlviii. 4. He knew the imagination, or
figment of the heart of his people; Deut. xxxi. 21. That
the church of Laodicea (notwithstanding her profession) was
lukewarm, neither hot nor cold ; Rev. iii. 15. ' Man looketh
on the outward appearance, God looketh on the heart;'
1 Sam. xvi. 7. 'He only knows the hearts of all the children
of men ;' 1 Kings viii. 39. ' Hell and destruction are before
the Lord, how much more then the hearts of the sons of
men ;' Prov. xv. 11. so also Prov. xxiv. 12. Jerem. xvii. 9,
10. Ezek. xi. 5. Psal. xxxviii. 9. xciv. 11. Job. xxxi. 4.
Matt. vi. 4. 6. 8. Luke xvi. 15. Acts i. 24, &c. Innumerable
other places to this purpose may be insisted on ; though it
is a surprisal to be put to prove that God knows the hearts
of the sons of men. But to proceed to that which is more
directly under consideration.
3. The sole foundation of Mr. Biddle's insinuation, that
OR FOREKNOWLEDGE. 179
God knows not our free actions that are future, being laid
(as was observed), on the assignation of fear, repentance,
expectation, and conjecturing- unto God, the consideration
which hath already been had of those attributions in the
Scripture, and the causes of them is abundantly sufficient
to remove it out of the way, and to let his inference sink
thither, whence it came. Doubtless never was painter so
injurious to the Deity (who limned out the shape of an old
man on a cloth or board, and after some disputes with him-
self, whether he should sell it for an emblem of winter, set
it out as a representation of God the Father) as this man is
in snatching God's own pencil out of his hand, and by it
presenting him to the world in a gross, carnal, deformed
shape. Plato would not suffer Homer in his Commonwealth,
for entrenching upon the imaginary blessedness of their
dunghill deities ; making "Jupiter to grieve for the death of
Sarpedon, Mars to be wounded by Diomedes, and to roar
thereupon with disputes and conjectures in heaven among
themselves about the issue of the Trojan war ; though he
endeavours to salve all his heavenly solecisms, by many
noble expressions, concerning purposes not unmeet for a
deity ; telling us in the close and issue of a most contin-
gent affair, Aibg dl IreXedeTo /3ovXr^ Let that man think
of how much sorer punishment he shall be thought worthy
(I speak of the great account he is one day to make) who
shall persist in wresting the Scripture to his own destruction,
to represent the living and incomprehensible God unto the
world, trembling with fear, pale with anger, sordid with
grief and repentance, perplexed with conjectures and various
expectations of events, and making a diligent inquiry after
the things he knows not, that is altogether such a one as
himself; let all who have the least reverence of, and ac-
»" Horn. Iliad. Rhapsod. «r. ver. 431, &c.
ToL; Si iJiv Ixe»o-e Kfiivov iraXf ayKvXofxnren).
"Hpuv Ja wpocTEEtwe
'il |W0( lyav, oTi /uo( SapwiSo'va, <^i'Krartiv ai/JpaJv,
• Horn. Iliad. Rhapsod. a. ver. 859, &c.
oS' tBpa^i ^a^Ktoi; "Apoj,
'Oa-a-ov T IvvEap^iXoi iTrictj^ov, h icKa^l'Koi
- 'AvIpEj Iv 'rtoKky.tf xaQk^no, Svfjiir isv}(tiv,
AeT^Ev J' d'y-B^orov aTftct
Kai f oXo<f u{o/(*£Vof.
* Horn. Iliad. Rhapsod. }. iu princip.
N 2
180 OF god's prescience
quaintance with, that Majesty with whom we have to do,
judge and determine. But of these things before.
4. The proposure of a question to succeed in the room
of that removed, with a scriptural resolution thereof, in or-
der to a discovery of what God himself hath revealed, con-
cerning his knowledge of all things, is the next part of our
employment. Thus then it may be framed :
Q. Doth not God know all things, whether past, pre-
sent, or to come, all the ways and actions of men, even be-
fore their accomplishment, or is any thing hid from him?
What says the Scripture properly and directly hereunto ?
Ans. ' God is greater than our hearts, and knoweth all
things ;' 1 John iii. 20. ' Neither is there any creature that
is not manifest in his sight ; but all things are naked and
open to the eyes of him, with whom we have to do;' Heb.
iv. 12. 'He is a God of knowledge;' 1 Sam. ii. 3, 'Thou
knowest mydownsittingandmine uprising, thou understand-
est my thought a far oft. Thou compassest my path and my
lying down, and art acquainted with all my ways. For there
is not a word in my tongue, but lo, O Lord, thou knowest it
altogether ;' Psal. cxxxix. 2 — 5. ' Great is our Lord, and of
great power, his understanding is infinite;' Psal. cxli. 5,
'Who hath directed the Spiritof the Lord, or being his coun-
sellor hath taught him ? With whom took he counsel, or
who instrucfted him, and taught him in the paths of judo--
raent, and taught him knowledge and shewed to him the
way of understanding ?' Isa. xl. 13, 14. 'There is no search-
ing of his understanding ;' ver. 28. Rom. xi. 34 — 36. ' Of him
are all things ;' and ' known unto God are all his works from
the beginning of the world;' Acts xv. 18, &c.
Of the undeniable evidence and conviction of God's pre-
science or foreknowledge of future contingents, from his
predictions of their coming to pass, with other demonstra-
tions of the truth under consideration, attended with their
several testimonies from Scrripture, the close of this dis-
course will give a farther account.
It remains only, that according to the way and method
formerly insisted on, I give some farther account of the per-
fection of God pleaded for, with the arguments wherewith
it is farther evidenced to us, and so to proceed to what fol-
io weth.
OR FOREKNOWLEDGE. 181
1. That knowledge is proper to God, the testimony of
the Scripture unto the excellency and perfection of the
thing itself, doth sufficiently evince.p * I cannot tell (says
the apostle), God knoweth ;' 2 Cor. xii. 2, 3. It is'the gene-
ral voice of nature, upon relation of any thing that to us is
hid and unknown, that the apostle there makes mention of;
* God knoweth.' That he knoweth the things that are past,
Mr. B. doth not question. That at least also some things
that are present, yea some thoughts of our hearts are known
to him, he doth not deny. It is not my intendment to en-
gage in any curious scholastical discourse about the under-
standing, science, knowledge, or wisdom of God ; nor of the
way of God's knowing things, in and by his own essence
through simple intuition. That which directly is opposed,
is his knowledge of our free actions, which in respect of
their second and immediate causes, may, or may not be.
This, therefore, I shall briefly explain, and confirm the truth
of it by Scripture testimonies, and arguments from right
reason, not to be evaded, without making head against all
God's infinite perfections : having already demonstrated,
that all that which is insisted on by Mr. B. to oppose it, is
spoken metaphorically, and improperly of God.
That God doth foresee all future things was amongst^
mere pagans so acknowledged, as to be looked on as a com-
mon notion of mankind. So"" Zenophon tells us ; 'That both
P Intellectio secundum se ejus est, quod secundum se optimum est. Julius Pe-
tronellus. lib. 3. cap. 4. ex Arist. Metaph.lib. 12. cap. 7. Sed et intellectum dupiicem
video ; alter enim inteliigere potest, quamvis non intelligat, alter etiam intelligit
qui tamen nonduni est perfectus, nisi et semper intelligat, et omnia; et ille demum
absolutissimus futurus sit, qui et semper, et onmia, et simul intelligat. Maxim. Ty-
rius. dissertat. 1. Uno mentis cernit in ictu quas siut, quaj fueririt, veniantque.
Boeth.
<1 Ti? Je (UeXXei <|)fEva Ji'av xa&o^Sv, o^-iv dBvcrirov : j^scliyl. AoxEii is [xoi o KaXeofACv
^t^fxov, adavaTov te iWai xai voeTv Ttavra, nal o^ay, x.a.\ anovuv, aai EiJavai, Ta oVra, xai to,
(/.iWovra. eVeo-^oi. Hippoc. de Princip. To the same purpose is that of Epicharmus,
oiiSev iK'piijyit TO biiov, auToj l(r&' a/xZv I'DroTrraj, &c. And the anonymous author in Sto-
bseus(vid. Excerpta Stobaei, p. 117.) speaking of God adds, — "Ov olii eTi; XiXnbiv
oiSs EV rroiZv, ouJ av TTOiiio-arv, ovSi Tri'Jloinx.iii; 'rraKa.v i Si Trapuv aTTuvra^ov, navT e^ avdyxti;
oTJe, &c. In short, the pagans generally received custom of consulting oracles, of
using their olcuvo^KOTila, their Auguria, and Auspicia, &c. by which they expected
answers from their god's, and significations of their will concerning future things,
are evident demonstrations that they believed their gods knew future contingents.
r OVX.0VV <w? jtcEV xai EXXiVEC, xal BafBafOi Seoi/j hyavvrai TtaMra EiJivai, rk te oWa xai
TO, /xiXXovTa eCSdXov TTatrai yovv a\ ttoXei; xai 'TTarra ra, eAvw Sii ywavrtx^; tTttpanSxri ToLf
Seoi;? Tt TE ■xjfh xai Ti ov ■)(jih "nrciErv xai /xh on vofxi^Ofxh te iuvaff&ai avTohi;, xai eZ xal
xaxaji ijioiiiV, xai tovto (ra<peg- Wovte; yoZv alrovvrai Touf S'Eou?, Ta ^ev (pauXa anoT^t'mnv
rayaSk Si SiSovaj. oL'toi toi'vuv o TravTa EiSote; - -- Xia Si tj TTjoEfSivai xai 6 tj if 'ixae-Ttu
avoffna-trai, Sac. Zcnoph, ZYMnoz.
182 OF god's prescience
Grecians and barbarians consented in this, that the god's
knew all things present, and to come.' And it may be worth
our observation, that whereas' Crellius, one of the most
learned of this gentleman's masters, distinguisheth between
iCTOfieva and jutXXovra, affirming, that God knows ra Hffo/xeva,
which though future are necessarily so, yet he knows not
Ta fxiXXovra, which are only, says he, likely so to be. Zeno-
phon plainly affirms, that all nations consent, that he knows
Ta fjiiXXovTa. And this knowledge of his (saith that great
philosopher) is the foundation of the prayers and suppli-
cations of men, for the obtaining of good, or the avoiding
of evil. Now that one calling himself a mere Christian,
should oppose a perfection of God, that a mere pagan af-
firms all the world to acknowledge to be in him, would seem
somewhat strange, but that we know all things do not answer,
or make good, the names whereby they are called.
For the clearer handlino- of the matter under considera-
tion, the terms wherein it is proposed are a little to be ex-
plained.
1. That prescience, or foreknowledge is attributed to
God, the Scripture testifieth: Acts ii. 23. Rom.viii.29. xi. 2,
1 Pet. i. 2. are proofs hereof. The term indeed (foreknow-
ing) rather relates to the things known, and the order where-
in they stand one to another and among themselves, than is
properly expressive of God's knowledge. God knows all
things as they are ; and in that order wherein they stand.
Things' that are past, as to the order of the creatures, which
he hath appointed to them, and the works of providence,
which outwardly are of him, he knows as past : not by re-
membrance as we do, but by the same act of knowledge,
wherewith he knew them from all eternity, even before they
• Cum ergo Deus omnia prout reipsa se habent cognoscat, Itrifxeva sen certo fu-
tura cognoscit ut talia, similiter et /xiWovra ut jWEXXovTa, seu verisimiliter eventura,
pro ratione causarum unde pendent, Crellius de Vera Relig. lib. 1. cap. 24. p. 201.
* Sciendum, quod omnino aliter se habct antiqua ve! ajterna scientia ad ea quas fiunt
et facta sunt, et aliter recens scientia : esse namque rei entis est causa scirutiie nos-
tras, scientia vero aeterna est causa ut ipsa res sit. Si vero quando res est postquara
non erat, contingeret noviter in ipsa scientia antiqua, scientia superaddita, quemad-
inodum contingit hoc in scientia nova, sequeretur utique quod ipsa scientia antiqua
esset causata ab ipso ente : et non esset causa ipsius. oportet ergo quod non contin-
gat ibi mutatio, scilicet in antiqua scientia, quemadmodum contingit in nova : scien-
dum autera, quod hie error idcirco accidit, quia scientia antiqua mensuraturab impe-
ritis cum scientia nova,cujus mensuralionis modus vitiosissimus est: projicitquippe
quandoque hominem in barathrum, undenunquam est egrcssurus. Rab. Aben. Rosf.
Interpret. Raymund. Martin. Pugi. Fidci. P. P. cap. 25. sect. 4, b- p. 201.
OR FOREKNOWLEDGE. 183
were. Their existence in time, and being cast by the suc-
cessive motion of things, into the number of the things
that are past, denote an alteration in them, but not at all in
the knowledge of God. So it is also in respect of things
future. God knows them in that esse inteUigibile which
they have, as they may be known and understood ; and how
that is, shall afterward be declared. He sees and knows
them as they are, when they have that respect upon them
of being future : when they lose this respect by their actual
existence, he knows them still as before. They are altered,
his knowledge his understanding is infinite, and changethnot.
2. God's "knowledge of things is either of simple intelli-
gence (as usually it is phrased) or of vision. The first is his
knowledge of all possible things ; that is, of all that he him-
self can do. That God knows himself, I suppose will not
be denied. An infinite understanding knows throughly all
infinite perfections. God then knows his own power or
omnipotency, and thereby knows all that he can do. Infi-
nite science must know (as I said) what infinite power can
extend unto. Now whatever God can do is possible to be
done ; that is, whatever hath not in itself a repugnancy to
being. Now that many things may be done by the power
of God that yet are not, nor ever shall be done, I suppose
is not denied. Might he not make a new world? Hence
ariseth the attribution of the knowledge of simple intelli-
gence, before-mentioned, unto God. In his own infinite un-
derstanding he sees and knows all things that are possible
to be done by his power, would his good pleasure concur to
their production.
Of the world of things possible which God can do, some
things, even all that he pleaseth, are" future. The creation
itself, and all things that have had a being since, were so
future before their creation. Had they not sometimes been
future, they had never been. Whatever is, was to be,
before it was. All things that shall be to the end of the
world are now future. How things which were only possible
in relation to the power of God come to be future, and in
what respect, shall be briefly mentioned. These things God
" In Deo simplex est intuitus, quo simpliciter videntur (jure coniposita sunt, inva-
riabiliter quae variabilia sunt, et sirau! quas successiva.
* Ad banc legem animus noster aptandus est, banc sequatur, huic pareaf, et quje-
cunque, fiunt debuisse fieri putet. Senec. Epist. 108.
184 OF god's prescience
knoweth also. His science of them is called, of vision. He
sees them, as things which in their proper order shall exist.
In a word, ' Scientia visionis,' and ' Simplicis intelligentiae/
may be considered in a threefold relation ; that is, in 'ordine
ad objectum, mensuram, modum.' 1. ' Scientia visionis' hath
for its object things past, present, and to come, whatsoever
had, hath, or will have, actual being. 2. The measure of this
knowledge is his will : because the will, and decree of God
only make those things future, which were but possible be-
fore ; therefore we say ' scientia visionis fundatur in volun-
tate.' 3. For the manner of it, it is called 'scientia libera,
quia fundatur in voluntate,' as necessarily presupposing a free
act of the divine will, which makes things future, and so ob-
jects of this kind of knowledge. 2. That * scientia,' which
we call * simplicis intelligentiae;' the object ef itis possible,
the measure of it omnipotency; for by it he knows all he
can do ; and for the manner of it, it is ' scientia necessaria,
quia non fundatur in voluntate, sed potestate' (say the
schoolmen) ; seeing by it he knows not what he will, but what
he can do. Of that late figment, of a middle science in God,
arising neither from the infinite perfection of his own being,
as that of simple intelligence, nor yet attending his free pur-
pose and decree, as that of vision, but from a consideration
of the second causes that are to produce the things fore-
known, in their kind, order, and dependance, I am not now to
treat. And with the former kind of knowledge it is, or rather
in the former way (the knowledge of God being simply one
and the same) is it, that we affirm him to know the things
that are future, of what sort soever, or all things before they
come to pass.
3. The things inquired after are commonly called con-
tingent. Contingencies^are of two sorts :
1. Such as are only so.
2. Such as are also free.
1. Such as are only so, are contingent only in their ef-
fects : such is the falling of a stone from a house, and the
killing of a man thereby. The effect itself was contingent,
nothing more; the cause necessary: the stone being loosed
from what detained it upon the house, by its own weight
necessarily falling to the ground. 2. That which is so con-
tingent as to be also free, is contingent both in respect of
OR FOREKNOWLEDGE. 185
the effect, and of its causes also. Such was the soldier's
piercing of the side of Christ. The effect was contingent,
such a thing might have been done, or not; and the cause
also ; for they chose to do it, who did it, and in respect of
their own elective faculty, might not have chosen it. That
a man shall write, or ride, or speak to another person to-
morrow, the agent being free is contingent, both as to the
cause, and to the effect. About these is our principal in-
quiry ; and to the knowledge of God, which he is said to
have of them, is the opposition most expressly made by
Mr B. Let this then be our conclusion ;
God ^perfectly knows all the free actions of men, before
they are wrought by them ; all things that will be done, or
shall be to all eternity, though in their own natures contin-
gent, and wrought by agents free in their working, are known
to him from eternity.
Some previous observations will make way for the clear
proof and demonstration of this truth. Then,
1. God certainly knows every thing that is to be known ;
that is, every thing that is scibile. If there be in the nature
of things an impossibility to be known, they cannot be known
by the divine understanding. If any thing be scibile, or may
be known, the not knowing of it, is his imperfection who
knows it not. To God this cannot be ascribed (viz. that he
should not know what is to be known) without the destruc-
tion of his perfection. He shall not be my God, who is not
infinitely perfect. He who wants any thing to make him
blessed in himself, can never make the fruition of himself
the blessedness of others.
2. Every thing that hath a determinate cause is scibile,
may be known, though future, by him that perfectly knows
that cause, which doth so determine the thing to be known
unto existence. Now contingent things, the free actions of
men, that yet are not, but in respect of themselves may, or
may not be, have such a determinate cause of their existence,
as that mentioned. It is true, in respect of their immediate
y Dixit R. Juchanan : omnia videntur uno intuitu. Dixit Rab. Nachman filius
Isaaci ; sic etiam nos didicimus: quod scriptum est Psal. xxxiii. 15. formans simul
cor eorum, intelligens omnia opera eorum, quomodo inteliigendum est? Dicendura
est, dici, Deum adunare simul corda totius mundi? Ecce, videraus non ita rem se
habere : sed sic dicendum est, Formans sive creator videt simul cor eorum, et intel-
liget omnia opera eorum. Talmud. Rosch. haschana : interpret. Joseph, de Vo^sin.
186 OF god's prescience
causes, as the wills of men, they are contingent, and may be,
or not be ; but that they have such a cause as before spoken
of, is evident from the light of this consideration. In their
own time and order they are : now whatever is at any time,
was future ; before it was, it was to be. If it had not been
future, it had not now been. Its present performance is
sufficient demonstration of the futurition it had before. I
ask, then, whence it came to be future ; that that action was
rather to be, than a thousand others, that were as possible
as it? For instance; that the side of Christ should be
pierced with a spear, when it was as possible in the nature
of the thing itself, and of all secondary causes, that his
head should be cutoff. That, then, which gives any action
a futurition, is that determinate cause wherein it may be
known, whereof we speak. Thus it may be said of the same
thing, that it is contingent, and determined, without the
least appearance of contradiction, because it is not spoken
with respect to the same things, or causes.
3. The determinate cause of contingent things, that is,
things that are future (for^ every thing when it is, and as it
is, is necessary), is the will of ^God himself concerning their
existence and being, either by his efficiency and working,
as all good things in every kind (that is, that are either
morally or physically so, in which latter sense, all the
actions of men, as actions, are so), or by his permission,
which is the condition of things morally evil, or of the ir-
regularity and obliquity attending those actions, upon the
account of their relation to a law, which in themselves are
entitative and physically good, as the things were which
God at first created. Whether any thing come to pass
besides the^ will of God, and contrary to his purpose, will
not be disputed with any advantage of glory to God, or
honour to them that shall assert it. That in all events the
will of God is fulfilled, is a common notion of all rational
* Quicquid enimest,duni est, nccessario est. Aquinas 1. part, quaest. 19. art. 3.
* Vide Scot, in 1. lib. Sent. dist. 39.qua;st. unica. Ourand ibid. I3ist. 38. Quaest.
3. Jo. Major, in 1. Dist. 38,39. Qusst. 1. Art. 4. Alvarez, de Auxiliis. lib. 2. Dis-
put. 10. p. 55, &c. et Scholasticos in Lonibarduni ibid. Dist. 38, 39. quos fuse
enumerat Job. Martines de Ripalda in 1. Sent. p. 127, et 131.
^ Quid mihi scire qua: futura sunt .' quscunque ille vult, hjec futurasunt. Origen.
Horn. 6. in Jesum nave. Vid. Frider. Spanhemium Dub. Evang 33. p. 272. in iliud
Matb. Totuin boo factum est, I'm wXn^oiSS to fnbiv Ivi rou Hu^itw. Paul. Fcrriuin
Schol. Orthodoxi. cap. 31. et in Vindiciis. cap. 5. sect. 6.
OR FOREKNOWLEDGE. 187
creatures. So the accomplishment of his determinate
counsel, is affirmed by the apostle, in the issue of that mys-
terious dispensation, of the crucifying of his Son. That of
James iv. 15. lav 6 Kvpiog ^i\{]ay, intimates God's will to be
extended to all actions, as actions, whatever. Thus God
knew, before the world was made, or any thing that is in it,
that there would be such a world, and such things in it :
yet, than the making of the world, nothing was'= more free
or contingent. God is not a necessary agent, as to any of
the works, that outwardly are of him ; whence then did God
know this ? Was it not from his own decree and eternal
purpose, that such a world there should be ? And if the
knowledge of one contingent thing be from hence, why not
of all? In brief, these future contingencies depend on some-
thing for their existence, or they come forth into the world
in their own strength and upon their own account, not de-
pending on any other. If the latter, they are God ; if the
former, the will of God, or old fortune, must be the princi-
ple on which they do depend.
4. God can work with contingent causes, for the accom-
plishment of his own will and purposes, without the least
prejudice to them, either as causes, or as free and contin-
gent. God moves not, works not in, or with any second
causes, to the producing of any effect, contrary, or not
agreeable, to their own natures. Notwithstanding any pre-
determination or operation of God, the wills of men in the
production of every one of their actions, are at as perfect
liberty as a cause in dependance of another, is capable of.
To say it is not in dependance, is atheism. The purpose of
God, the counsel of his will concerning any thing as to its
existence, gives a'^ necessity of infallibility to the event, but
changes not the manner of the second cause's operation be
it what it will. That God cannot accomplish and bring
about his own purposes by free and contingent agents,
without the destruction of the natures he hath endued them
withal is a figment unworthy the thoughts of any who
indeed acknowledge his sovereignty and power.
5. The reason why Mr. B.'s companions in his under-
* Vid. Aquinat. 1. Qujest. 83. Art. 1. ad 3.
* Vid. Didac. Alvarez, de Auxiliis Gratiae, lib. 3. disput. 25. Aquinat. part. 2.
QuEst. 112. Art. 3. E. 1. Part. Qusest. 19. Art. 8. ad. 3.
188 OF god's prescience
takings, as others that went before him of the same mind,
do deny this foreknowledge of God, they express on all
occasions to be, that the granting of it is prejudicial to that
absolute independent liberty of will, which God assigns to
men : so Socinus pleads, Praelect. Theol. cap. 8.' thus far I
confess more accurately than the Arminians. These pretend
(some of them at least) to grant the prescience of God, but yet
deny his determinate decrees and purposes, on the same
pretence that the other do his prescience ; viz. of their pre-
judicialness to the free-will of man. Socinus discourses
(which was no difficult task) that the foreknowledge of God
is as inconsistent with that independent liberty of will and
contingency, which he and they had fancied, as the prede-
termination of his will : and therefore rejects the former as
well as the latter. It was*^ Augustine's complaint of old
concerning Cicero, that ' ita fecit homines liberos, ut fecit
etiam sacrilegos.' Cicero was a mere pagan ; and surely our
complaint against any that shall close with him in this at-
tempt, under the name of a mere Christian, will not be less
just than that of Augustine. For mine own part, I am fully
resolved, that all the liberty and freedom that as creatures
Ave are capable of, is eminently consistent with God's abso-
lute decrees, and infallible foreknowledge. And if I should
hesitate in the apprehension thereof, I had rather ten
thousand times deny our wills to be free, than God to be
omniscient, the sovereign disposer of all men, their actions,
6 Crell. de Vera Relig. lib. 1. cap. 24. Smalcius ad Franz, disput. 12.
f In lias angustias Cicero coarctat aniruum rcligiosuni, ut ununi eligat aduobus:
aut esse aliquid in nostra voluntate, aul esse prffiscientiani futurorura : quoniam
utrumque arbitratur esse non posse, sed si alterum confirmalur, alteruni tolli. Si
eligerimus praescientiain futurorum, toUi voluntatis arbitriuni. Si eligerinius volun-
tatis arbilrium, tolli prajscientiani futurorum. Ipse ifaque ut vir raagnus et doclus,
ct vita- hunianffi pluriniuin et peritissime consulens, ex his duobus digit libcruni vo-
luntatis arbitriuni. Quod ut coiifirmarctur, negavit pra^scientiani futurorum, atque
ita dum vult facerc liberos, facit sacrilegos. Religiosus autem animus utrumque eli-
git, utrumque confitetur, et fide pielatis utrumque confirmat. Quomodo inquit :
Nam si est prajscientia futurorum, sequantur ilia omnia, qua? connexa .sunt, donee co
perveniatur, ut nihil sit in nostra voluntate. Porro, si est ali(juid in nostra volun-
tate, eisdem recursis gradibus eo pervenitur, ut non sit ])ra'scientia futurorum. Nam
per ilia omnia sic recurritur. Si est voluntatis arbitriuu), non omnia fato fiunt. Si
non omnia fato fiunt, non est omnium certus ordo causarum. Si certus causarum
ordo non est : nee rerum certus est ordo pra^scienti Deo, qua; fieri non possunt nisi
praicedentibus, et eflTicienlibus causis. Si rerura ordo pra'scienti Deo certus non est,
non ouniia sic veniunt, ut ea ventura pra;scivit. Porro, si non omnia sic cvcniunt
ut ab illo eventura pra;scita sunt, non est, inquit in Deo praiscientia futurorum.
Nos adversus istos sacrilegos ausus, et impios, et Deura dicinius omnia scire ante-
(|uan) fiant; et voluntate nos facere, quic(]uid a nobi.s non nisi volentibus fieri senti-
niui ctnoTimus. August, de Civit. Dei lib. b. cap. 9.
OR FOREKNOWLEDGE. 189
and concernments, or to say that any thing conies to pass
without, against, or contrary to, the counsel of his will. But
we know through the goodness of God that these things
have their consistency, and that God may have preserved to
him the glory of his infinite perfection, and the will of man
not at all abridged of its due and proper liberty.
These things being premised, the proof and demonstra-
tion of the truth proposed lies ready at hand, in the ensuing
particulars :
1. He who knows§ all things, knows the things that are
future, though contingent. In saying they are things future
and contingent, you grant them to be among the number of
things, as you do those which you call things past ; but
that God knows all things, hath already been abundantly
confirmed out of Scripture. Let the reader look back on
some of the many texts and places, by which I gave answer
to the query, about the foreknowledge of God, and he will
find abundantly enough for his satisfaction, if he be of those
that wovdd be satisfied, and dares not carelessly make bold
to trample upon the perfections of God. Take some few of
them to a review : 1 John iii. 20. ' God is greater than our
hearts, and knoweth all things.' Even we know things past
and present : if God knows only things of the same kind,
his knowledge may be greater than ours by many degrees,
but you cannot say his understanding is infinite ; there is
not on that supposition an infinite distance between his
knowledge and ours, but they stand in some measureable
proportion. Heb. iv. 13. ' All things are open and naked
before him with whom we have to do.' Not that which is
to come, not the free actions of men that are future, saith
Mr. Biddle. But to distinguish thus, when the Scripture
doth not distinguish, and that to the great dishonour of God,
is not to interpret the Word, but to deny it. Acts xv. 18.
' Known unto God are all his works from the foundation of
the world.' I ask, whether God hath any thing to do in the
free actions of men ? For instance ; had he any thing to do
in the sending of Joseph into Egypt, his exaltation there,
and the entertainment of his father's household afterward
s Causamquare Deus futura contingentia prsesciat damus banc, quod sitinfinita
ipsius intellectus perfectio omnia cognoscentis. Et sicut Deus cognoscit prseterita
secundum esse quod habuerunt.ita etiam cognoscit futura secundum illud esse quod
habitura sunt. Dau. Ciasen. Theoi. Natural, cap. 22. p. 128.
190 OF god's prescience
by him in his greatness and power ? All which were brought
about by innumerable contingencies, and free actions of
men : if he had not, why should we any longer depend on
him, or regard him in the several transactions, and concern-
ments of our lives ?
Nullum nuraen abest, si sit prudcntia : noste,
Nos facimus fortuna Deuru.*
If he had to do with it, as Joseph thought he had, when he
affirmed plainly,^ * that God sent him thither, and made him
a father to Pharaoh, and his house,' then the whole was
known to God before; for 'known unto God are all his
works from the foundation of the world.' And if God may
know any one free action beforehand, he may know all;
for there is the same reason of them all Their contingency
is given as the only cause, why they may not be known ;
now every action that is contingent, is equally interested
therein; *a quatenus ad omne valet argumentum.' That
place of the psalm before recited, Psal. cxxxix. 2 — 6. is ex-
press, as to the knowledge of God concerning our free ac-
tions that are yet future. If any thing in the world may
be reckoned amongst our free actions, surely our thoughts
may ; and such a close reserved treasure are they, that Mr.
B. doth more than insinuate in the application of the texts
of Scripture which he mentioneth, that God knoweth them
not when present without search and inquiry. But these
(saith the psalmist) ' God knows afar of,' before we think
them ; before they enter into our hearts. And truly I mar-
vel, that any man, not wholly given up to a spirit of giddi-
ness, after he had produced this text of Scripture to prove
that God knows our thoughts, should instantly subjoin a
question, leading men to a persuasion, that God knows not
our free actions, that are future ; unless it was with a Julian
design, to impair the credit of the word of God, by pretend-
ing it liable to self-contradiction ; or with Lucian, to deride
God, as bearing contrary testimonies concerning himself.
2. God hath by himself and his holy prophets,'' which
have been from the foundation of the world, foretold many
* Nullum Nuraen habes, si sit prudentia : sed te
Nos facimus, Fortuna, Deam, coeloque locainus. Juy. Sat. x. 365. [Editor.]
t Gen. xlv. 5 — 8.
^ Praescientia Dei tot habet testes, quot fecit propbetas. Tertul. lib. i contra
Marcionem.
OR FOREKNOWLEDGE. 191
of the free actions of men, what they would do, what they
should do, long before they were born who were to do them.
To give a little light to this argument, which of itself will
easily overwhelm all that stands before it, I shall handle it
under these propositions :
1. That God hath so foretold the free actions of men.
2. That so he could not do unless he knew them, and
that they would be, then when he foretold them.
3. That he proves himself to be God by these his pre-
dictions.
4. That he foretels them as the means of executing many
of his judgments, which he hath purposed and threatened,
and the accomplishment of many mercies, which he hath
promised ; so that the denial of his foresight of them, so
exempts them from under his providence, as to infer, that
he rules not in the world by punishments and rewards.
For the first :
1. There need no great search or inquiry after witnesses
to confirm the truth of it, the Scripture is full of such pre-
dictions from one end to the other. Some few instances
shall suffice : Gen. xviii. 18, 19. ' Seeing that Abraham shall
surely become a great and mighty nation, and all the na-
tions of the earth shall be blessed in him ; for I know him,
that he will command his children and his household after
him, and they shall keep the way of the Lord, to do justice
and judgment; that the Lord may bring upon Abraham,
that which he hath spoken of him.' Scarce a word but is
expressive of some future contingent thing, if the free ac-
tions of men be so, before they are wrought. That Abra-
ham should become a mighty nation ; that the nations of
the earth should be blessed in him; that he would command
his children and household after him to keep the ways of
the Lord ; it was all to be brought about by the free actions
of Abraham, and of others ; and all this I know, saith the
Lord, and accordingly declares it. By the way, if the Lord
knew all this before, his following trial of Abraham was not
to satisfy himself whether he feared him or no, as is pre-
tended.
So also. Gen. xv. 13, 14. ' And he said unto Abram,
Know of a surety that thy seed shall be a stranger in a land
that is not their's, and shall serve them ; and they shall
192 OF god's prescience
afflict them four hundred years; and also that nation, which
they shall serve will I judge ; and afterward shall they come
out with great substance.' The Egyptians' affliction on the
Israelites was by their free actions, if any be free ; it was
their sin to do it ; they sinned in all that they did for the
effecting of it. And doubtless if any, men's sinful actions
are free; yet doth God here foretel they shall afflict them.
Deut. xxxi. 16 — 18. you have an instance beyond all possi-
ble exception : ' And the Lord said unto Moses, Behold, thou
shalt sleep with thy fathers ; and this people will rise up, and
go a whoring after the gods of the strangers of the land, whi-
ther they go to be among them, and will forsake me, and break
my covenant which I have made with them. Then my anger
shall be kindled against them in that day, and I will forsake
them, and I will hide my face from them, and they shall be
devoured, and many evils and troubles shall befall them; so
that they will say in that day. Are not these evils come upon
us, because our God is not among us V &c. The sum of
a good part of what is recorded in the book of Judges, is
here foretold by God. The people's going a whoring after
the gods of the strangers of the land ; their forsaking of
God, their breaking his covenant, the thoughts of their
hearts, and their expressions, upon the consideration of the
evils and afflictions that should befall them, were of their
free actions ; but now all these doth God here foretel ; and
thereby engages the honour of his truth, unto the certainty
of their coming to pass.
1 Kings xiii. 2. is signal to the same purpose: 'Behold,
a child shall be born unto the house of David, Josiah by
name ; and upon thee shall he offer the priests of the high
places, that burn incense upon thee, and men's bones shall
be burnt upon thee.' This prediction is given out three hun-
dred years before the birth of Josiah. The accomplishment
of it you have in the story, 2 Kings xxiii. 17. Did Josiah
act freely ? Was his proceeding at Bethel by free actions,
or no ? If not, how shall we know what actions of men are
free, what not ? If it was, his free actions are here foretold,
and therefore, I think, foreseen.
1 Kings xxii. 28. The prophet Micaiah in the name of
the Lord, having foretold a thing that was contingent, and
which was accompli bhed by a man acting at a venture, lays
OR FOREKNOWLEDGE. 193
the credit of his prophecy, and therein his life (for if he had
proved false as to the event, he was to have suffered death
by the law), at stake before all the people, upon the cer-
tainty of the issue foretold. ' And Micaiah said. If thou re-
turn at all in peace, the Lord hath not spoken at all by me.
And he said. Hear all ye people.'
Of these predictions the Scripture is full. The prophe-
cies of Cyrus in Isaiah ; of the issue of the Babylonish war
and kingdom, in Jeremiah ; of the several great alterations
and changes in the empires of the world, in Daniel ; of the
kingdom of Christ in them all, are too long to be insisted
on. The reader may also consult Matt. xxiv. 5. Mark
xiii. 6. xiv. 30. Acts xx. 29. 2 Thess. ii. 3, 4, &c. 1 Tim. iv. 1.
2 Tim. iii. 1. 2 Pet. ii. 1. and the Revelation almost
throughout. Our first proposition then is undeniably evi-
dent, that God by himself, and by his prophets, hath fore-
told things future, even the free actions of men.
2. The second prxjposition mentioned is manifest, and
evident in its own light. What God foretelleth, that he
perfectly foreknows. The honour and repute of his vera-
city and truth, yea of his being, depend on the certain ac-
complishment of what he absolutely foretels. If his pre-
dictions of things future are not bottomed on his certain
prescience of them, they are all but like Satan's oracles, con-
jectures and guesses of what may be accomplished or not;
a supposition whereof, is as high a pitch of blasphemy as
any creature in this world can possibly arrive unto.
3. By this prerogative of certain predictions, in reference
to things to come, God vindicates his own deity : and from
the want of it convinces the vanity of the idols of the gen-
tiles, and the falseness of the prophets that pretend to speak
in his name ; Isa. xli. 21 — 24. ' Produce your cause, saith
the Lord; bring forth your strong reasons, saith the King of
Jacob. Let them bring them forth, and shew us what shall
happen : let tliem shew the former things, what they be ; or
declare us things for to come ; shew the things which are
to come hereafter, that we may know ye are gods. Be-
hold you are of nothing.' The Lord calling forth the idols
of the Gentiles, devils, stocks, and stones, to plead for them-
selves, before the denunciation of the solemn sentence en-
suing, ver. 24. he puts them to the plea of foreknowledge
VOL. VIII. o
194 OF god's prescience
for the proof of their deity. If they can foretel things to
come certainly and infallibly, on the account of their own
knowledge of them, gods they are, and gods they shall be es-
teemed. If not, saithhe/youare nothing, worse than nothing,
and your work is of nought, and he is an abomination that
chooseth you.' And it may particularly be remarked, that the
idols, of whom he speaketh, are in especial those of the Chal-
deans, whose worshippers pretended above all men in the world
to divination, and predictions. Now this issue doth the Lord
drive things to betwixt himself and the idols of the world ; if
they can foretel things to come, that is, not this or that
thing (for so by conjecture, upon consideration of second
causes, and the general dispositions of things, they may do,
and the devil hath done), but any thing, or every thing, they
shall go free ; that is, is there nothing hid from you that is
yet for to be ? Being not able to stand before this interro-
gation, they perish before the judgment mentioned. But
now if it maybe replied to the living God himself, that this
is a most unequal way of proceeding, to lay that burden
upon the shoulders of others, which himself will not bear;
bring others to that trial, which himself cannot undergo ;
for he himself cannot foretel the free actions of men, be-
cause he doth not foreknow them, would not his plea render
him like to the idols, whom he adjudgeth to shame and con-
fusion ? God himself there concluding, that they are vanity
and nothing, who are pretended to be gods, but are not
able to foretel the things that are for to come, asserts his
own Deity, upon the account of his infinite understanding
and knowledge of all things, on the account whereof he can
foreshew all things whatever, that are as yet future. In
like manner doth he proceed to evince what is from him-
self, what not, in the predictions of any, from the certainty
of the event. Deut. xviii. 21, 22. * If thou say in thine
heart. How shall we know the word that the Lord hath not
spoken? When a prophet speaketh in the name of the Lord,
if the thing follow not, nor come to pass, that is the thing
which the Lord hath not spoken, but the prophet hath
spoken presumptuously : thou shalt not be afraid of him.'
4. The fourth proposition, that God by the free actions
of men (some whereof he foretelleth), doth fulfil his own
counsel as to judgments and mercies, rewards and punish-
OR FOREKNOWLEDGE. 195
ments, needs no farther proof nor confirmation, but what
will arise from a mere review of the things before-mentioned,
by God so foretold, as was to be proved. They were things
of the greatest import in the world, as to the good or evil of
the inhabitants thereof: and in whose accomplishment as
much of the wisdom, power, righteousness, and mercy of
God was manifest, as in any of the works of his providence
whatever. Those things which he hath disposed of, as to be
subservient to so great ends, certainly he knew that they
would be. The selling of Joseph, the crucifying of his Son, the
destruction of antichrist, are things of greater concernment,
than that God should onl'^ conjecture at their event. And in-
deed, the taking away of God's foreknowledge of things con-
tingent, renders his providence useless, as to the government
of the world. To what end should any rely upon him, seek unto
him, commit themselves to his care through the course of
their lives, when he knows not what will, or may befall them
the next day? How shall he judge, or rule the world, who
every moment is surprised with new emergencies, which he
foresaw not, which must necessitate him to new counsels
and determinations? On the consideration of this argument
doth Episcopius conclude for the prescience of God, Epist.2.
'adBeverovicium determinovitae,' which he had allowed to be
questioned in his 'private 'Theological Disputations,''' though
in his public afterward he pleads for it. The sum of the ar-
gument insisted on, amounts to this :
Those things v/hich God foretels, that they shall cer-
tainly and infallibly come to pass, before they so do, those
he certainly and infallibly knoweth, whilst they are future,
and that they will come to pass.
But God foretels, and hath foretold all manner of future
contingencies and free actions of men, good and evil, duties
• Speciemet pondus videtur habere haec objectio; nee panci sunt, qui ejus, viadeo
moventur, ut divinam futurorum contiiigentiuin prjescientiam negare, et qu» pro ea
facere videntur loca, atque arguinenta, magno conatu torquere inalint, et flectere in
sensus, non minus periculosos quani difficiles. Ad rae quod attinet, ego hactenus
sive religione quadam aninii, sive divinaj majestatis reverentia, non potui prorsus in
aniniuiu iiieuiu inducere, rationem istana allegatara tanti esse, ut propter earn Deo
futuroiiim contingentium prjesdentia detraheiida sit: maxinie cum vix videam, qao-
modo alioquin divinarum praedictionum Veritas salvari possit, sine aiiqua aut incerti-
tudinis macula, aut falsi possibilis suspicione. Sira. Episcop. Respons. ad sccund.
Epist. Juhan. Beverovi.
'' Episcop. institut. Theol. lib. 4. cap. 17, 18. Episcop. disput. de Deo Tlies. 10.
o 2
196 OF GODS PRESCIENCE
and sins, therefore he certainly and infallibly knows them
whilst they are yet future.
The proposition stands and falls unto the honour of
God's truth, veracity, and power.
The assumption is proved by the former, and sundry other
instances that may be given.
He foretold, that the Egyptians should afflict his people
four hundred years, that in so doing they would sin, and that
for it he would punish them ; Gen. xv. 13 — 16. And surely the
Egyptians sinning therein, was their own free action. The
incredulity of the Jews, treachery of Judas, calling of the
Gentiles, all that happened to Cirrist in the days of his
flesh, the coming of antichrist, the rise of false teachers,
were all foretold, and did all of them purely depend on the
free actions of men, which was to be demonstrated.
3. To omit many other arguments and to close this dis-
course ; all perfections are to be ascribed to God ; they are
all jn him. To know is an excellency : he that knows any
thing, is therein better than he that knows it not. The more
any one knows, the more excellent is he. To know all
things is an absolute perfection in the good of knowledge:
to know them in and by himself who so knows them, and
not from any discourses, made to him from without, is an
absolute perfection in itself, and is required where there is
infinite wisdom and understanding. This we ascribe to God,
as worthy of him, as by himself ascribed to himself. To
affirm on the other side, (1.) That God hath his knowledge
from things without him, and so is taught wisdom and un-
derstanding as we are, from the events of things, for the
more any one knows the wiser he is; (2.) That he hath (as
we have) a successive knowledge of things, knowing that
one day, which he knew not another, and that thereupon
there is, (3.) A daily and hourly change and alteration in him,
as from the increasing of his knowledge there must actually
and formally be ; and that he (4.) sits conjecturing at events :
To assert, I say, these and the like monstrous figments, con-
cerning God and his knowledge, is as much as in them lieth,
who so assert them, to shut his providence out of the world,
and to divest him of all his blessedness, self-sufficiency, and
infinite perfections. And, indeed, if Mr. B. believe his own
principles, and would speak out, he must assert these things.
OR FOREKNOWLEDGE. 197
how desperate soever ; for having granted the premises, it
is stupidity to stick at the conclusion. And, therefore,
some of those whom Mr. B. is pleased to follow in these
wild vagaries, speak out and say (though with as much blas-
phemy as confidence), that God doth only conjecture, and
guess at future contingents. For when this argument is
brought. Gen. xviii. 19. 'I know/ saith God, 'Abraham will
command his children after him/ &,c. therefore, future
contingents may be certainly known of him ; they deny the
consequence ;'' and, granting that he may be said to know
them, yet say it is only by guess and conjecture, as we do.
And for the present vindication of the attributes of God this
may suffice.
Before I close this discourse, it may not be impertinent
to divert a little to that, which alone seems to be of any diffi-
culty, lying in our way in the assertion of this prescience
of God, though no occasion of its consideration be adminis-
tered to us by him, with whom we have to do.
That future contingents have not in themselves a deter-
minate truth, and therefore cannot be determinately known,
is the great plea of those, who oppose God's certain fore-
knowledge of them; and therefore, say they, doth the 'phi-
losopher affirm, that propositions concerning them, are nei-
ther true nor false. But,
1. That there is, or may be, that there hath been, a cer-
tain prediction of future contingents, hath been demon-
strated, and therefore they must on some account or other
(and what that account is hath been declared) have a de-
terminate truth. And I had much rather conclude, that
there are certain predictions of future contingents in the
Scripture, and therefore they have a determinate truth ; than
on the contrary, they have no determinate truth, therefore
there are no certain predictions of them. * Let God be true,
and every man a liar.'
2. As to the falsity of that pretended axiom: this pro-
position. Such a soldier shall pierce the side of Christ with
a spear, or he shall not pierce him, is determinately true and
'' Anonymus ad 5. cap. priora Math. p. 28. Nego consequentiam Deus dicere
potuit se scire quid facturus erat Abraham, etsi id certo non preenoverit.sed probabi-
liter. Inducitur enira Deus saipius humano more loquens. Solent auteai homines af-
iirniare se scire ea futura, qua; verisimiliter futura sunt, &c.
' Arist. lib. 1. dc Inlerp. cap. 8.
198 OF god's prescience.
necessary, on the one side or the other, the parts of it being
contradictory, ^vhich cannot be together. Therefore, if a
man before the flood had used this proposition in the affir-
mative, it had been certainly and determinately true ; for
that proposition which was once not true, cannot be true
afterward upon the same account.
3. If no affirmative"" proposition about future contin-
gents be determinately true, then every such affirmative pro-
position is determinately false; for from hence, that a thing-
is, or is not, is a proposition determinately true or false. And
therefore, if any one shall say that that is determinately fu-
ture which is absolutely indifterent, his affirmation is false ;^
which is contrary to Aristotle, whom in this they rely upon,
who affirms, that such propositions are neither true nor false.
The truth is, of propositions that they are true or false, is
certain. Truth, or falseness, are their proper and necessary
affections, as even and odd of numbers : nor can any pro-
position be given, wherein there is a contradiction, whereof
one part is not true and the other false.
4. This proposition, * Petrusorat,' is determinately true"
*de presenti,' when Peter doth actually pray (for 'quicquid
est, dum est, determinate est'); therefore this proposition, 'de
futuro, Petrus orabit,' is determinately true. The former is
the measure and rule by which we judge of the latter. So
that because it is true, ' de presenti, Petius orat,' ergo, this
(de futuro) 'Petrus orabit,' was'ab seterno' true (ex parte rei);
and then (ex parte modi) because this proposition, 'Petrus
orat,' is determinately true, 'de presenti :' ergo, This ' Petrus
orabit,' was determinately true from all eternity. But enough
of this.
Mr. B. having made a sad complaint of the ignorance
and darkness that men were bred up in, by being led from
the Scripture, and imposing himself upon them for *a guide
of the blind, a light of them which are in darkness, an in-
structor of the foolish, and a teacher of the babes,' doth in
pursuit of his great undertaking, in this chapter instruct
them what the Scripture speaks concerning the being, na-
"" Alphons. de Mendoza. Con Tlieol. Scliolast. q. 1. p. 534. Vasquez. in 1. Tlio.
disjjiit. 1(). Riivio in 1. Interpret, cap. 6. q. iinica, &c.
"\"ui Rod. de Arriaga. clis|)ut. Lot;. 14. sect. 5. subscct. 3. p. 205. Suarez. in
Opus. I. 1. de Pr;rscientia Dei cap. 2. Vasquez. 1. Part. disp. 66. cap. 2. Pet. IJur-
tado de JMcud. disp, 9. de Aniiua. sect. 6.
OF THE CONDITION OF MAN, Scc. 199
ture, and properties, of God. Of his goodness, wisdom,
power, truth, righteousness, faithfulness, mercy, independ-
ency, sovereignty, infiniteness, men had before been inform-
ed, by books, tracts, and catechisms, composed according
to the fancies and interests of men, the Scripture being ut-
terly justled out of the way. Alas! of these things the Scrip-
tures speaks not at all; but the description wherein that
abounds of God, and which is necessary that men should
know (whatever become of those other inconsiderable
things, wherewith other poor catechisms are stuffed) is, that
he is finite, limited, and obnoxious to passions, &c. 'Thou
that abhorrest idols, dost thou commit sacriledge?'
CHAP. VI.
Of the creation and condition of man, before andafter the fall.
MR. BIDDLE'S THIRD CHAPTER.
*Q. Were the heaven and earth from all eternity, or cre-
ated at a certain time ? And by whom ?
*A. Gen.i. 1.
' Q. How long was God a making them ?
*A. Exod. XX. 11.
*Q. How did God create man?
'A. Gen. ii. 7.
' Q. How did he create woman ?
'A. Gen. ii. 21,22.
* Q. Why was she called woman ?
'A. Gen. ii. 23.
* Q. What doth Moses infer from her being made a wo-
man, and brought unto the man?
' A. Gen. ii. 24.
* Q. Where did God put man, after he was created ?
*A. Gen. ii. 8.
'Q. What commandment gave he to the man^ when he
put him into the garden ?
*A. Gen. ii. 16, 17.
' Q. Was the man deceived to eat of the forbidden fruit?
'A. 1 Tim. ii. 14.
* Q. By whom was the woman deceived ?
'A. 2 Cor. xi. 3.
200 OF THE CONDITION OF MAN
* Q. How was the w^oman induced to eat of the forbid-
den fruit? And how the man?
'A. Gen. iii. 6.
* Q. What effect followed upon their eating ?
* A. Gen. iii. 7.
* Q. Did tlie sin of our first parents in eating of the for-
bidden fruit, bring both upon them and their posterity the
guilt of hell-fire, deface the image of God in them, darken
their understanding, enslave their will, deprive them of power
to do good, and cause mortality ? If not, what are the true
penalties that God denounced against them for the said
offence ?'
'A. Gen. iii. 16—19.'
EXAMINATION.
Having delivered his thoughts concerning God himself,
his nature and properties, in the foregoing chapters ; in this
our catechist proceeds to the consideration of his works,
ascribing to God the creation of all things, especially insist-
ing on the making of man. Now although many questions
might be proposed, from which Mr. B. would, I suppose, be
scarcely able to extricate himself, relating to the impossi-
bility of the proceeding of such a work, as the creation of
all things, from such an agent as he hath described God to
be, so limited both in his essence and properties ; yet, it
being no part of my business to dispute or perplex any
thing, that is simply in itself true and unquestionable, with
the attendencies of it from other corrupt notions of him or
them by whom it is received and proposed, I shall wholly
omit all considerations of that nature, and apply myself
merely to what is by him expressed. That he who is limited
and finite in essence, and consequently in properties, should
by his power, without the help of any intervening instr'ument
out of nothing produce, at such a vast distance from him,
as his hands can by no means reach unto such mighty ef-
fects, as the earth itself, and the fulness thereof, is not of
an easy proof or resolution. But on these things at present
I shall not insist: certain it is, that on this apprehension of
God, the» Epicureans disputed for the impossibility oftlie
creation of the world.
a Quibus cniiii oculis iiilueri polueiit vcstcr Plato fabricani illaiu Janti opuiis, qua
construi a Deo ct a;dificari mimduni facit? Qnx ruolitio? Quai fenanieiila ? Qui vec-
BEFORE AND AFTER THE FALL. 201
His first question then is,
*Were the heaven and earth from all eternity, or created
at a certain time ? And by whom ?'
To which he answers with Gen. i. 1. *In the beginning
God created the heaven and the earth.'
Right. Only in the exposition of this verse, as it dis-
covers the principal efficient cause of the creation of all
things, or the author of this great work, Mr. B. afterward ex-
pounds himself to differ from us, and the word of God in
other places. By 'God' he intends the Father only and
exclusively ; the Scripture plentifully ascribing this work
also to the Son, and Holy Ghost, manifesting their con-
currence in the indivisible Deity mito this great work;
though by way of eminency, this work be attributed to the
Father, as that of redemption is to the Son, and that of re-
generation to the Holy Ghost ; from neither of which not-
withstandinp- is the Father excluded.
O
Perhaps'' the using of the name of God in the plural
number, where mention is made of the creation, in conjunc-
tion with a verb singular. Gen. i. 1. and the express calling
of God our Creators and Makers, Eccles. xii. 1. Psal. cxlix.
2. Job xxxv. 10. wants not a significancy to this thing.
And, indeed, he that shall consider the miserable evasions
that the*= adversaries have invented to escape the argument
thence commonly insisted on, must needs be confirmed in the
persuasion of the force of it. Mr. Biddle may happily close
with Plato in this business ; who in his 'Timseus' brings in his
SrjjutoupYoc, speaking to his Genii about the making of man;
tellino- them that they were mortal, but incouraging them to
obey him, in the making of other creatures upon the promise
of immortality. ' Turn*^ you,' saith he, ' according to the law
of nature to the making of living creatures, and imitate my
tes? QuiE machinffi ? Qui ministri tanti munerisfuerunt? Quemadinodnm autera obe-
diendo parere voluntati arcliitecti aer, ignis, aqua, terra, potuerunt? Yelleius apud
Ciceron. de Nat.Deor. lib. 1. statim a principio.
b Poterat et illud de angelis intelligi, faciamus iioraitiem &c. sed quia sequitur, ad
imaginem nostraiii, nefas est credere, ad imagines angelorum honiineni esse factum,
aut eandem esse imaginem angcloruin et Dei. Et ideo recte intelligitur pluralitas
Trinitatis. Qua3 lamen Trinitas, quia unus estDeus, etiam cum dixisset, faciamus,
et fecit, inquit, Deus liominem ad imaginem Dei : iion vero dixit, fecerunt Dii ad
imaginem Deorum. August, de Civit. Dei. lib. 1 6. cap. 6.
c Georg. Enjed in. Explicat. loc Ver. et Nov. Testam. in Gen. i. 26.
<1 TeEWEs-^E xara <pv-i\i i/xEij E7ri tJ]V rHvl^tiaiv Sfj^uioi/pyiav, (xtfAOvi^im ti;v e/xnv Suva,«iv
«ipi Tw vfjioiy yivsffiv. Plato, in Tiniffio.
202 OF THE CONDITION OF MAN
power, which I used in your generation or birth.' A speech
fit enough for Mr. B.'s god, 'who is shut up in heaven,' and
not able of himself to attend his whole business. But what
a sad success this Demiurgus had, by his want of prescience,
or foresight of what his demons would do (wherein also
Mr. Biddle likens God unto him) is farther declared : for
they imprudently causing a conflux of too much matter and
humour, no small tumult followed thereon in heaven, as at
large you may see in the same author. However, it is said
expressly the Son or Word created all things, John i. 3. 'and
by him are all things,' 1 Cor. viii. 6. Rev. iv. 11. Of the
Holy Ghost the same is affirmed. Gen. i. 2. Job xxvi. 13.
Psal. xxxiii. 6. Nor can the Word and Spirit be degraded
from the place of principal efficient cause in this work, to a
condition of instrumentality only which is urged (especially
in reference to the Spirit), unless we shall suppose them to
have been created before any creation, and to have been in-
strumental of their own production. But of these things in
their proper place.
His second question is, 'How long was God making
them ?' And he answers from Exod. xx. 11. 'In six days the
Lord made heaven and earth, the sea, and all that is in
them.'
The rule formerly I prescribed to myself of dealing with
Mr. B. causes me to pass this question also, without farther
inquiry; although, having already considered what his no-
tions are concerning the nature and properties of God, I
can scarce avoid conjecturing, that by this crude proposal
of the time wherein the work of God's creation was finished,
there is an intendment to insinuate such a gross conception
of the working of God, as will by no means be suited to his
omnipotent production of all things. But speaking of things
no farther than enforced, I shall not insist on this query.
His third is, ' How did God create man ?' And the answer
is, Gen. ii. 7. To which he adds a fourth, * How did he create
woman?' which he resolves from Gen. ii. 21, 22.
Mr. Biddle, undertaking to give all the grounds of re-
ligion in his catechisms, teacheth as well by his silence as
his expressions. What he mentions not in the known doc-
trine he opposeth, he may well be interpreted to reject. As
to the mutter whereof man and woman were made, Mr. Bid-
BEFORE AND AFTER THE FALL. 203
die's answers do express it ; but as to the condition and
state wherein they were made, of that he is silent ; though
he knows the Scripture doth much more abound in deliver-
ing the one than the other. Neither can his silence in this
thing be imputed to oversight or forgetfulness, considering
how subservient it is to his intendment in his two last ques-
tions, for the subverting of the doctrine of original sin, and
the denial of all those effects and consequences of the first
breach of covenant whereof he speaks. He can upon another
account take notice, that man was made in the image of
God. But whereas hitherto Christians have supposed that
that denoted some spiritual perfection bestowed on man,
wherein he resembles God, Mr. B. hath discovered that it is
only an expression of some imperfection of God, wherein he
resembles man ; which yet he will as hardly persuade us
of, as that a man hath seven eyes, or two wings, which are
ascribed unto God also. That man was created in a resem-
blance and likeness unto God, in that immortal substance
breathed into his nostrils. Gen. ii. 7. in the excellent ra-
tional faculties thereof; the dominion he was intrusted
withal over a great part of God's creation, but especially in
the integrity and uprightness of his person; Eccles. vii.
29. wherein he stood before God, in reference to the obie-
dience required at his hands ; which condition, by the im-
planting of new qualities in our soul, we are through Christ
in some measure renewed unto; Col. iii. 10. 12. Eph. iv. 24.
the Scripture is clear, evident, and full in the discovery of;
but hereof Mr. B. conceives not himself bound to take
notice. But what is farther needful to be spoken as to the
state of man before the fall, will fall under the consideration
of the last question of this chapter.
Mr. B.'s process in the following questions, is to ex-
press the story of man's outward condition, unto the eighth,
where he inquires after the commandment given of God to
man, when he put him into the garden, in these words :
Q. ' What commandment gave he to the man, when he
put him into the garden?' This he resolves from Gen. ii. 16,
17. That God gave our first parents the command ex-
pressed is undeniable. That the matter chiefly expressed in
that command, was all, or the principal part of what he
required of them, Mr. B. doth not go about to prove. 1
204 OF THE CONDITION OF MAN
shall only desire to know of him, whether God did not in
that estate require of them, that they should love him, fear
him, believe him, acknowledge their dependance on him, in
universal obedience to his will ? And whether a suitableness
unto all this duty, were not wrought within them by God?
If he shall say no, and that God required no more of them,
but only not to eat of the tree of knowledge of good and
evil ; I desire to know whether they might have hated God,
abhorred him, believed Satan, and yet been free from the
threatening here mentioned, if they had only forbore the
outward eating of the fruit? If this shall be granted, 1 hope
I need not insist to manifest what will easily be inferred?
Nor to shew how impossible this is, *God continuing God,
and man a rational creature ? If he shall say that certainly
God did require that they should own him for God ; that is,
believe him, love hjm, fear him, and worship him, according
to all thathe should reveal to them, and require of them, I desire
to know whether this particular command could be any other
than sacramental and symbolical, as to the matter of it,
being a thing of so small importance in its own nature, in
comparison of those moral acknowledgments of God before-
mentioned. And to that question Ishall not need to add more.
Although it may justly be supposed, that Mr. B. is not
•without some thoughts of deviation from the truth, in the
folio wino- questions, yet the last being of most importance,
and he being express therein, in denying all the effects of
the first sin, but only the curse that came upon the outward
visible world, I shall insist only on that, and close our
considerations of this chapter. His question is thus pro-
posed :
Q. ' Did the sin of our first parents in eating of the for-
bidden fruit, bring both upon them and their posterity, the
guilt of hell-fire, deface the image of God in them, darken
their understandings, enslave their wills, deprive them of
power to do good, and cause mortality ? If not, what are the
true penalties denounced against them for that offence.'
To this he answers from Gen. iii. IG — 19.
What the sin of our first parents was, may easily be dis-
covered from what was said before concerning the command-
ment given to them. If universal obedience was required
« Vid. Uialiib. de .luslit. Vindicaf.
BEFORE AND AFTER THE FALL. 205
of them unto God, according to the tenor of the law of their
creation, their sin was an universal rebellion against, and
apostacy from him ; which though it expressed itself in the
peculiar transgression of that command mentioned, yet it is
far from being reducible to any one kind of sin, whose whole
nature is comprised in that expression. Of the effects of
this sin commonly assigned, Mr. B. annumeratesand rejects
six; sundry whereof are coincident, and all but one, re-
ducible to that general head of loss of the image of God.
But for the exclusion of them all at once from being any
effects of the first sin, Mr. Biddle thus argues : If there
were no effects nor consequences of the first sin but what
are expressly mentioned, Gen. iii. 16, 17, &.c. then those
now mentioned, are no effects of it ; but there are no effects
or consequences of that first sin, but what are mentioned in
that place ; therefore those recounted in his query, and com-
monly esteemed such, are to be cashiered from any such place
in the thoughts of men.
Ans. The words insisted on by Mr. Biddle being ex-
pressive of the curse of God for sin on man, and the whole
creation here below for his sake, it will not be easy for him to
evince, that none of the things he rejects, are noteminently
enwrapped in them. Would God have denounced, and ac-
tually inflicted such a curse on the whole creation, which
he had put in subjection to man, as well as upon man him-
self, and actually have inflicted it with so much dread and
severity as he hath done, if the transgression upon the ac-
count whereof he did it, had not been as universal a rebel-
lion against him as could be fallen into ? Man fell in his
whole dependance from God,and"is cursed universally in all
his concernments, spiritual and temporal.
But is this indeed the only place of Scripture where the
effects of our apostacy from God, in the sin of our first
parents, are described ? Mr. Biddle may as well tell us, that
Gen. iii. 15. is the only place where mention is made of
Jesus Christ; for there he is mentioned. But a little to
clear this whole matter in our passage, though what hath
been spoken may suffice to make naked Mr. B.'s sophistry.
1. By the effects of the first sin, we understand every
thing of evil, that either within or without, in respect of a
present or future condition ; in reference to God, and the
20G OF THE CONDITION OF MAX
fruition of him whereto man was created, or the enjoyment
of any goodness from God which is come upon mankind,
by the just ordination and appointment of God, whereunto
man was not obnoxious in his primitive state and condition.
I am not at present at all engaged to speak c^e modo, of what
is privative, what positive, in original sin, of the way of the
traduction, or propagation of it, of the imputation of the
guilt of the first sin, and adhesion of the pollution of our
nature, defiled thereby, or any other questions thatare coin-
cident with these, in the usual inquest made into, and after
the sin of Adam, and the fruits of it, but only as to the
things themselves, which are here wholly denied. Now,
2. That whatsoever is evil in man by nature, whatever he
is obnoxious and liable unto that is hurtful and destructive
to him and all men in common, in reference to the end
whereto they were created, or any title wherewith they were
at first intrusted, is all wholly the effect of the first sin,
and is in solidnm to be ascribed thereunto, is easily demon-
strated. For,
1. That which is common to all things in any kind, and
is proper to them only of that kind, must needs have some
common cause equally respecting the whole kind : but now
of the evils that are common to all mankind, and peculiar
or proper to them, and every one of them, there can be no
cause, but that which equally concerns them all, which by
the testimony of God himself, was this fall of Adam; Rom.
V, 15. 18.
2. The evils that are now incumbent upon men in their
natural condition (which what they are, shall be afterward
considered), were either incumbent on them at their first cre-
ation, before the sin and fall of our first parents, or they
are come upon them since, through some interposing cause
or occasion. That they were not in them, on them, that they
were not liable, nor obnoxious to those evils, which are now
incumbent on them, in their first creation, as they came
forth from the hand of God (besides what was said before,
of the state and condition wherein man was created, even
upright in the sight of God, in his favour and acceptation,
no way obnoxious to his anger and wratli), is evident by the
light of this one consideration ; viz. That there was nothing
in man nor })elonging to him, no respect, no regard, or re-
BEFORE AND AFTER THE FALL. 207
lation, but what was purely, and immediately of the Holy
God's creation and institution. Now it is contrary to all
that he hath revealed or made known to us of himself, that
he should be the immediate author of so much evil, as is
now by his own testimony in man by nature, and without
any occasion, of so much vanity and misery as he is subject
unto : and besides, directly thwarting the testimony which
he gave of all the works of his hands, that they were ex-
ceedino- gfood; it beina: evident, that man in the condition
whereof we speak, is exceeding evil.
3. If all the evil mentioned hath since befallen mankind,
then it hath done so by some chance and accident, whereof
God was not aware, or by his righteous judgment and ap-
pointment, in reference to some procuring, and justly de-
serving cause of such a punishment. To affirm the first, is
upon the matter to deny him to be God. And I doubt not,
but that men, at as easy and cheap a rate of sin, may deny
that there is a God, as confessing his divine essence, to turn
it into an idol 5 and by making thick clouds, as Job speaks,
to interpose between him and the affairs of the world, to ex-
clude his energetical providence in the disposal of all the
works of his hands. If the latter be affirmed, I ask, as be-
fore, what other common cause, wherein all and every one of
mankind is equally concerned, can be assigned of the evils
mentioned, as the procurement of the %rath and vengeance
of God, from whence they are, but only the fall of Adam,
the sin of our first parents ; especially considering, that the
Holy Ghost doth so expressly point out this fountain, and
source of the evils insisted on ; Rom. v.
4. These things then being premised, it will quickly ap-
pear, that every one of the particulars rejected by Mr. B.
from being fruits or effects of the first sin, are indeed the
proper issues of it : and though Mr. B. cut the roll of the
abominations and corruptions of the nature of man by sin,
and cast it into the fire, yet we may easily write it again, and
add many more words of the like importance.
1. The first effect or fruit of the first sin, rejected by Mr.
B. is, * its rendering men guilty of hell fire ;' but the Scripture
seems to be of another mind, Rom. v. 12. ' Wherefore, as by
one man sin entered into the world, and death by sin ; and
( Rom. i. 18.
208 OF THE COXDITIOX OF MAN
SO deatli passed on all men, for that all have sinned.' That
all men sinned in Adam, that they contracted the guilt of
the same death with him, that death entered by sin, the
Holy Ghost is express in. The death here mentioned is
that which God threatened to Adam if he did transgress.
Gen. ii. which, that it was not death temporal only, yea not
at all, Mr. B. contends, by denying mortality to be a fruit
of this sin; as also excluding in this very query all room for
death spiritual, which consists in the defacing of the image
of God in us, which he with this rejects. And what death
remains, but that which hath hell following after it, we shall
afterward consider.
Besides, that deatli which Christ died to deliver us from,
was that which we were obnoxious to, upon the account of
the first sin : for he came to 'save that which was lost; and
tasted death to deliver us from death ; dying to deliver them,
who for fear of death were in bondage all their lives ;' Heb.
ii. 13. But that this was such a death, as hath hell-fire at-
tending it, he manifests by affirming, that he 'delivers us from
the wrath to come.' By hell-fire we understand nothing but
the wrath of God for sin, into whose hand it is a fearful
thing to fall, our God being a consuming fire. That the
guilt of every sin is this death whereof we speak, tliat hath
both curse and wrath attending it, and that it is the proper
wages of sin, the testimony of God is evident.^ What other
death men are obnoxious to, on the account of the first sin,
that hath not these concomitants, Mr. B, hath not as yet re-
vealed. By nature also we are *■' children of wrath ;' and on
what foot of account our obnoxiousness now by nature unto
wrath is to be stated, is sufficiently evident by the light of
the preceding considerations.
'The defacing of the image of God in us,' by this sin, as
it is usually asserted, is in the next place denied. That man
was created in the image of God, and wherein that image of
God doth consist, was before declared. That we are now
born with that character upon us, as it was at first enstamped
upon us, must be affirmed, or some common cause of the
defect that is in us, wherein all and every one of the poste-
rity of Adam are equally concerned, besides that of the first
sin, is to be assigned. That this latter cannot be done hath
K Rom. vi. 23. »> Epli. ii. 3.
BEFORE AND AFTER THE FALL. 209
been already declared. He that shall undertake to make
good the former, must engage in a more difficult work, than
Mr. B. in the midst of his other employments, is willing to
undertake. To insist on all particulars relating to the image
of God in man, how far it is defaced, whether any thing pro-
perly and directly thereunto belonging, be yet left remaining
in us ; to declare how far our souls, in respect of their im-
mortal substance, faculties, and consciences ; our persons, in
respect of that dominion over the creatures, which yet by
God's gracious and merciful providence we retain, may be
said to bear the image of God, is a work of another nature
than what I am now engaged in. For the asserting of what
is here denied by Mr. B. concerning the defacing of the
image of God in us by sin, no more is required, but only the
tender of some demonstrations to the main of our intend-
ment in the assertion, touching the loss by the first sin, and
our present want in the state of nature, of that righteousness
and holiness, wherein man at his first creation stood before
God (in reference unto the end whereunto he was created),
in uprightness, and ability of walking unto all well-pleasing.
And as this will be fully manifested in the consideration of
the ensuing particulars instanced in by Mr. B. so it is suf-
ficiently clear and evident, from the renovation of thatimao-e
which we have by Jesus Christ, and that expressed both in
general, and in all the particulars wherein we affirm that
image to be defaced. * The new man, which we put on in
Jesus Christ, which is renewed in knowledge, after the imao-e
of him that created him ;' Col. iii. 10. it is that which we want,
by sins defacing (suo more) of that image of God in us, which
we had in knowledge ; so Eph. iv. 23, 24. that new man is
said to consist in the 'renewing of our mind, whereby after
God we are created in righteousness and holiness.' So that
whereas we were created in the image of God, in righteous-
ness and holiness, and are to be renewed again by Christ,
unto the same condition of his image in righteousness and
holiness, we doubt not to affirm, that by the first sin (the
only interposition of general concernment to all the sons of
men), the image of God in us was exceedingly defaced. In
sum, that which made us sinners, brought sin and death
upon us ; that which made us liable to condemnation, that
defaced the image of God in us ; that all this was done by
VOL. VIII. p
210 OF THE CONDITION OF MAN
the first sin, the apostle plainly asserts ; Rom. v. 12. 15.
17, 18, &:c.
To the next particular effect of sin, by Mr. B. rejected,
'the darkening of our understandings/ I shall only inquire
of him, whether God made us at first with our understand-
ings dark, and ignorant, as to those things which are of ab-
solute necessity that we should be acquainted withal, for the
attainment of the end whereunto he made us? For once, I
will suppose, he will not affirm it; and shall therefore pro-
ceed one step farther, and ask him, whether there be not such
a darkness now upon us by nature, opposed unto that light,
that spiritual and saving knowledge, which is of absolute
necessity for every one to have, and be furnished withal, that
will again attain that glory of God, which we are born short
of. Now because this is that which will most probably be
denied, I shall by the way only desire him,
1. To cast aside all the places of Scripture, where it is
positively and punctually asserted that we are so dark and
blind, and darkness itself in the things of God; and then,
2. All those where it is no less punctually and positively
asserted, that Christ gives us light, knowledge, understand-
ing, which of ourselves we have not. And if he be not able
to do so, then,
^. To tell me, whether the darkness mentioned in the
former places and innumerable others, and as to the manner
and cause of its removal and taking away in the latter, be
part of that death which passed on all men, by the offence
of one, or by what other chance it is come upon us?
Of the * enslaving of our wills, and the depriving us of
power to do good,' there is the same reason, as of that next
before. It is not my purpose to handle the common-place
of the corruption of" nature by sin ; nor can I say that it is
well for Mr. Biddle, that he finds none of those efiects of
sin in himself ; nothing of darkness, bondage, or disability ;
or if he do, that he knows where to charge it, and not on him-
self and the depravedness of his own nature ; and that be-
cause I know none who are more desperately sick, than
those who by a fever of pride, have lost the sense of their
own miserable condition. Only to stop him in his haste
from rejecting the evils mentioned, from being effects or
consequences of the first sins, I desire him to peruse a little
BEFOUE AND AFTER THE FALL. 211
the ensuing Scriptures, and take them as they come to
mind ; Eph. ii. 1—3. 5. John v. 25. Matt. viii. 22. Eph. v. 8.
Luke iv. 18. 2 Tim. ii. 25, 26. John viii. 34. Rom. vi. 16.
Gen. vi. 5. Rom. vii. 5. John iii. 6. 1 Cor. ii. 14. Rom. iii. 12.
Acts viii. 31. John v. 41. Rom. viii. 7. Jer. xiii. 23, &c.
The last thing denied is, its 'causing mortality.' God
threatening man with death if he sinned, Gen. ii. 17. seems
to instruct us, that if he had not sinned, he should not have
died. And upon his sin, affirming that on that account he
should be dissolved and return to his dust, Gen. iii. 18, 19.
no less evidently convinces us, that his sin caused mortality
actually and in the event. The apostle also affirming, that
' death entered by sin, and passed upon all, inasmuch as all
have sinned,' seems to be of our mind. Neither can any
other sufficient cause be assigned, on the account whereof
innocent man should have been actually mortal or eventually
have died. Mr. Biddle, it seems, is of another persuasion;
and, for the confirmation of his judgment, gives you the
words of the curse of God to man upon his sinning ; 'dust
thou art, and imto dust thou shalt return.' The strength of
his reason therein lying in this, that if God denounced the
sentence of mortality on man after sinning, and for his sin,
then mortality was not an efl^ect of sin, but man was mortal
before in the state of innocency. Who doubts but that at this
rate he maybe able to prove what he pleases?
A brief declaration of our sense in ascribing immortality
to the first man in the state of innocency, that none be mis-
taken in the expressions used, may put a close to our con-
siderations of this chapter. In respect of his own essence and
'being, as also of all outward and extrinsical causes, God alone
is eminently and perfectly immortal ; he only in that sense
hath life and immortality. Angels and souls of men, imma-
terial substances, are immortal as to their intrinsical essence,
free from principles of corruption and mortality ; but yet are
' Illud corpus ante peccatum, et mortale secundum aliani, et immortale secun-
dum aliam caasam dici poterat, id est, raortale, quia poterat mori, immortale, quia
poterat noii mori. Aliud est enira non posse mori.sicut quasdara naturas immortales
creavit Deus, aliud est autem posse non mori ; secundum quemmodum primus crea-
tus est liomo iramortalis, quod ei praestabatur de ligno vitje, non de constitutione na-
turfe : a quo ligno separatus est, cum peccasset, ut posset mori, qui nisi peccasset
posset non mori. Mortalis ergo erat conditione coporis animalis, immortalis autem
beneficio conditoris. Si enim corpus animale, utique et mortale, quia et mori pote-
rat, quamvis et immortale dico, quia et mori non poterat. August. Tom. Tertio. de
Genefi ad literam. lib. 6. cap. 24.
p 2
212 OI" THE CONDITION OF MAN
obnoxious to it, in respect of that outward cause (or the
power of God), which can at any time reduce them into no-
thing. The immortality we ascribe to man in innocency, is
only an assured preservation, by the power of God, from
actual dying ; notwithstanding the possibility thereof, which
he was in, upon the account of the constitution of his per-
son, and the principles thereunto concurring. So that though
from his own nature, he had a possibility of dying, and in
that sense was mortal, yet ""God's institution, assigning him
life in the way of obedience, he had a possibility of not
dying, and was in that sense immortal, as hath been de-
clared. If any desire farther satisfaction herein, let him
consult Johannes Junius's answer to Socinus's prelections,
in the first chapter whereof he pretends to answer in proof
the assertion in title, * Primus homo ante lapsum natura
mortalis fuit :' wherein he partly mistakes the thing in ques-
tion, which respects not the constitution of man's nature,
but the event of the condition wherein he was created.' And
himself in another place states it™ better.
The sum of the whole may be reduced to what follows.
Simply immortal and absolutely is God only: ' He only hath
immortality;' 1 Tim. vi. 16. Immortal in respect of its
whole substance or essence, is that which is separated from
all matter, which is the principle of corruption, as angels; or
is not educed from the power of it, whither of its own accord
it should a^ain resolve, as the souls of men. The bodies
also of the saints in heaven, yea, and of the wicked in hell,
shall be immortal, though in their own nature's corruptible,
being changed and preserved by the power of God. Adam
was mortal, as to the constitution of his body, which was
apt to die ; immortal in respect of his soul, in its own sub-
stance ; immortal in their union by God's appointment, and
from his preservation, upon his continuance in obedience.
By the composition of his body, before his fall, he had a
fosse mori; by the appointment of God, a posse non mori; by
his fall, a 7i07i posse iion mori,
^ Quincunque elicit Adam priinum honrmem mortaleii) factum, ita ut sive pecca-
ret, sive non peccaret, nioreielur in corpore, hoc est de corpore exiret non peccali
nierito scd necessitate iiaturtE, Anathema sit. Concil. Rlilevitan. cap. 1.
' Qurestio est de immortalitate hominis liiijus concreti ex animaet corpore conflali.
Quando locjuor de morte, de dissolulione hiijus concreti loqiior. Socin. contra Puc-
ciuni, p. 2!i!i5.
™ Vid. Rivet. Exercitat. in Gen. cap. 1. Exerc. 9.
BEFOUE AND AFTEU THE FAIL. 213
la this estate, on his disobedience, he was threatened
with death ; and therefore was obedience the tenure whereby
he held his grant of immortality, which on his neglect, he
was penally to be deprived of. In that estate he had, (1 .) The
immortality mentioned, or a power of not dying from the
appointment of God. (2.) An uprightness and integrity of
his person before God, with an ability to walk with him in
all the obedience he required, being made in the image of
God and upright. (3.) A right, upon his abode in that con-
dition, to an eternally blessed life, which he should (4.) ac-
tually have enjoyed. For he had a pledge of it in the ' tree
of life.' He lost it for himself and us, which if he never had
it, he could not do. The death wherewith he was threatened,
stood in opposition to all these ; it being most ridiculous
to suppose, that any thing penal in the Scripture comes un-
der the name of death, that was not here threatened to Adam.
Death of the body, in a deprivation of his immortality
spoken of; of the soul, spiritually in sin, by the loss of his
righteousness and integrity; of both in their obnoxiousness
to death eternal, actually to be undergone, without deliver-
ance by Christ, in opposition to the right to a better, a blessed
condition, which he had. That all these are penal, and called
in the Scriptures by the name of death, is evident to all
that take care to know what is contained in them.
For a close then of this chapter and discourse, let us also
propose a few questions, as to the matter under considera-
tion, and see what answer the Scripture will positively give
in to our inquiries.
First, then.
1. Q. In what state and condition was man at first
created ?
A. 'God created man in his own image, in the image of
God created he him, male and female created he them ;' Gen.
i. 27.
' And God saw every thing that he had made, and behold
it was very good;* ver. 31.
* In the image of God made he man ;' Gen. ix. 6.
' Lo ! this only have I found, that God hath made man
upright ;' Eccles. vii. 29.
' Put on the new man which after God is created in
righteousness and holiness;' Ephes. iv. 24.
214 OF THE CONDITION OF MAN
' Put on the new man, which is renewed in knowledge,
after the image of him that created him j' Col. iii. 10.
Q. 2. Should our first parents have died, had they not
sinned, or were they obnoxious to death in the state of in-
nocency ?
A. ' And the Lord God commanded the man, saying, of
every tree of the garden thou mayest freely eat :
' But of the tree of tlie knowledge of good and evil, thou
shalt not eat of it, for in the day that thou eatest thereof, thou
shalt surely die ;' Gen. ii. IG, 17.
* By one man sin entered into the world, and death by
sin, and so death passed upon all men, for that all have
sinned ;' Horn. v. 12.
' For the wages of sin is death;' Rom. vi. 23.
Q. 3. Are we now since the fall, born wilh the image
of God so instamped on us, as at our first creation in Adam ?
A. ' All have sinned and come short of the glory of God;'
Rom. iii. 23.
* Lo ! this only have I found, that God hath made man
upright, but he hath found out many inventions ;' Eccles.
vii.29.
* So then, they that are in the flesh cannot please God ;'
Rom. viii. 8.
' And you who were dead in trespasses and sins ;' Eph.
ii. 1.
* For we ourselves also were sometimes foolish, disobe-
dient, deceived, serving divers lusts and pleasures, living in
malice and envy, hateful, and hating one another;' Titus
iii. 3.
' The old man is corrupt according to deceitful lusts ;'
Eph. iv. 22.
Q. 4. Are we now born approved of God and accepted
with him, as when we were first created, or what is our
condition now by nature, what say the Scriptures here-
unto?
• A. * We were by nature the children of wrath as well as
others;' Eph. ii. 3.
* Except a man be born again he cannot see the kingdom
of God ;' John iii. 3.
* lie that believeth not the Son, the wrath of God abi-
deth on him ;' ver. 36.
BEFORE AND AFTER THE FALL. 215
'That which is born of the flesh is flesh ;' John iv. 6.
Q. 4. Are our understandings by nature able to discern
the things of God, or are they darkened and blind ?
A. * The natural man receiveth not the things that are of
the Spirit of God, for they are foolishness unto him, nei-
ther can he know them, because they are spiritually dis-
cerned ;' 1 Cor. ii. 14.
' The light shineth in darkness, and the darkness com-
prehended it not ;' John i. 5.
' — To preach deliverance to the captives, and recover-
ing of sight to the blind.' Luke iv. 18.
' Having their understandings darkened, being alienated
from the life of God, through the ignorance that is in them,
because of the blindness of their heart ;' Eph. iv. 18.
' Ye were sometixnes darkness, but now are ye light in
the Lord;' Eph. v. 8.
* For God who commanded the light to shine out of
darkness, hath shined in our hearts, to give the light of the
knowledge of the glory of God in the face of Jesus Christ;'
2 Cor. iv. 6.
' And we know that the Son of God is come, and hath
given us an understanding, that we may know him that is
true ;' 1 John v. 20.
Q. 5. Are we able to do those things now in the state of
nature, which are spiritually good, and acceptable to God ?
A. ' The carnal mind is enmity against God, for it is
not subject to the law of God, neither indeed can be;' Rom.
viii. 7.
'You were dead in trespasses and sins ;' Eph. ii. 1.
* The imagination of man's heart is evil from his youth ;'
Gen. viii. 21.
' Can the Ethiopian change his skin, or the leopard his
spots ? then may ye also do good, that are accustomed to do
evil ;' Jer. xiii. 23.
* For without me ye can do nothing ;' John xv. 5.
'Not that we are sufficient of ourselves to think anything
as of ourselves ; our sufficiency is of God;' 2 Cor. iii. 5.
' For I know that in me, that is, in my flesh, dwelleth no
good thing ;' Rom. vii. 18.
Q. 6. How came we into this miserable state and con-
dition ?
216 OF THE CONDITION OF MAN
A. ' Behold I was shapen in iniquity, and in sin did my
mother conceive me ;' Psal. li. 5.
' Who can brino- a clean thing out of an unclean ? Not
one;' Job. xiv. 4.
' That which is born of the flesh is flesh ;' Johniii. 6.
' Wherefore as by one man sin entered into the world,
and death by sin ; so death passed upon all men, for that all
have sinned ;' Rom. v. 12.
Q. 7. Is then the guilt of the first sin of our first parents
reckoned unto us ?
A. * But not as the offence, so also is the free gift. For if
through the offence of one many be dead;' ver. 15.
' And not as it was by one that sinned, so is the gift : for
the judgment was by one to condemnation ;' ver. 16.
• For by one man's offence death reigned ;' ver. 17.
* Therefore by the offence of one, judgment came upon
all men to condemnation ;' ver. 18.
' By one man's disobedience many were made sinners ;'
ver. 20.
Thus, and much more fully, doth the Scripture set out,
and declare the condition of man, both before and after the
fall ; concerning which, although the most evident demon-
stration of the latter, lies in the revelation made of the ex-
ceeding efficacy of that power and grace, which God in
Christ puts forth for our conversion and delivery from that
state and condition before described, yet so much is spoken
of this dark side of it, as will render vain the attempts of any,
who shall endeavour to plead the cause of corrupted nature,
or alleviate the guilt of the first sin.
It may not be amiss in the winding up of the whole, to
give the reader a brief account, of what slight thoughts this
gentleman and his companions have concerning this whole
matter, of the state and condition of the first man, his fall or
sin, and the interest of all his posterity therein, which con-
fessedly lie at the bottom of that whole dispensation of grace
in Jesus Christ, which is revealed in the gospel.
First, For Adam himself, they are so remote from assign-
ing to him any eminency of knowledge, righteousness, or
holiness, in the state wherein he was created ; that,
1. For his knowledge, they say, ' he "was a mere great
" Adarmis iiistar iiir<intis vel jnicri sc iiiuluni esse ignoravit. Siiialc. de vcr. Uei
fil. cap. 7. !>. i'.
BEFORE AND AFTER THE FALL. 217
baby, that knew not that he was naked.' So also, taking
away the difference between the simple knowledge of naked-
ness in innocency, and the knowledge joined with shame,
that followed sin. '°0f his wife he knew no more but what
occurred to his senses.' Though the expression which he
used at first view and sight of her, do plainly argue another
manner of apprehension ; Gen. ii. 23, 24. For? ' the tree
of the knowledge of good and evil, he knew not the virtue of
it.' Which yet I know not how well it agrees with another
place of the ''same author, where he concludes, that in the
state of innocency, there was in Adam a real predominancy
of the natural appetite, which conquered or prevailed to the
eating of the fruit of that tree ; also that "^being mortal, he
knew not himself to be so. The sum is, he was even a very
beast, that knew neither himself, his duty, nor the will of
God concerning him.
2. For his righteousness and holiness, which, as was said
before, because he was made upright, in the image of God,
we ascribe unto him, ^Socinus contends in one whole chapter
in his prelections, ' That he was neither just nor holy, nor
ought to be so esteemed or called.'
And ' Smalcius, in his confutation of Franzius's ' Theses
de peccato Originali,' all along derides and laughs to scorn
the apprehension or persuasion, that Adam was created in
righteousness and holiness, or that ever he lost any thing of
the image of God, or that ever he had any thing of the
° De conjuge propria, nou nisi sensibus obvia cognovit. Soci. de stat. prim.
Horn. cap. 4. p. 119.
P Vim arboris scientiae boni ct mali perspectam non habuerit. Idem ibid. p. 197.
'1 Socin. pr»lect. cap. 3. p. 8.
"■ Cum ipse mortalis esset, se tamen mortalera esse nesciverit. Socln. de stat.
prim. Horn. cap. 4. p. 118.
s Utrum prinins homo ante peccatum justitiam aliquam originalem habuerit? Pleri-
que omnes eum illam habuisse affirmant. Sed ego scire veiira — concludamus igitur,
Adannira, etiara antequara mandatum illud Dei transgrederetur, revera justum non
fuisse. Cum nee irapeccabilis esset, nee ullum peccandi occasionem habuisset; vel
certe justum eum fuisse affirmari non posse, cum nullo modo constat, eum ulia ratione
a peccando abstinuisse. Socin. Praelect. cap. 3. p. 8. vid. cap. 4. p. 11.
' Fit mentio desiitutionis vel carenti® divina glori£e,ergo privationis iraaginis Dei
et justitiae et sanctitatis, ejusque originalis; fit mentio carentiae divina gloria;, ergo
in creatione cum hoiiiine fuit communicata : oineptias ! Sraal. Refut. Tlies. de pec-
cat. Origi. Disput. 2. p. 42. Porro ait Franzius, Paulura mox e vestigio imaginera
Dei,seu novum hominem ita explicare, quod fuerit conditus primus homo ad justi-
tiam et sanctimoniam veram. Hie cum erroribus fallaciae, etiam et fortassis voiun-
tariaj, sunt commixtse ; — Videat lector benevolus quanti sit facienda illatio.
Franzii, dum ait : ergo imago Dei in homine ante lapsum consistebat in concreata
justitiaet vera sanctinionia primorum parentum. Si htec non sunt scops dissolute,
equidoin nescio quid eas tandem nomiuabinmr. Smalcius. ubi sup. pp. 50, ,51.
218 OF THE CONDITION OF MAN
image of God, beyond or besides that dominion over the
creatures which God aave him.
"Most of the residue of the herd, describing the estate
and condition of man in his creation, do wholly omit any
mention of any moral uprightness in him.
And this is the account these gentlemen give us, con-
cerning the condition and state wherein the first man was
of God created. A heavy burden of the earth, it seems
he was, that had neither righteousness, nor holiness, whereby
he might be enabled to walk before God, in reference to
that great end, wheieunto he was created ; nor any know-
ledge of God, himself, or his duly.
Secondly, For his sin, the great''' master of their family dis-
putes, that it was a bare transgression of that precept, of 'not
eating the fruit of the tree of knowledge of good and evil;'
and that^ his nature was not vitialed or corrupted thereby.
Wherein he is punctually followed by the Racovian cate-
chism ; which also giveth this reason, why his nature was
not depraved by it, namely, because it was but one act ; so
light are their thoughts and expressions of that great trans-
gression.
Thirdly, For his state and condition,^ they all, with open
mouth, cry out, that he was mortal and obnoxious to death,
which should in a natural way have come upon him, though
he had not sinned. But of this before.
Fourthly, Farther, that the* posterity of Adam were no
u Volkel. de Vera. Rclig. lib. 2. cap. 6. p. 9. edit, cum lib. Crell. de Deo.
K Sociii. Prailect. cap. 3. p. 8.
y Etenim uiium illud peccatum per so, non modo universes posteros, sed ne
ipsum quidem Adamuni, corrumpendi vim habere potuit. Dei vero consilio, in pec-
cati illius paenam id factum fuisse, uec usquam legltur, et plane incredibile est, imo
impiuni idcogitare. Socin. Praelect. cap. 4. sect. 4. p. 13. Lapsus Adami, cum unus
actus fuerit, vim earn, quie depravare ipsam naturam Adami, raulto minus postero-
rum ipsius posset, habere non potuit. Ipsi vero in pasnam irrogatura fuisse, nee
Scriplura docet, nt superius exposuimus, ct Deum ilium, qui oimiis wquitatis fons
est, incredibile jjrorsus est id facere voluisse : Catecli. Racov. de Cogiiiti. Christ,
cap. 10. quest. 'J.
"^ De Adarao eum immortalem crcatum non fuisse, res apertissiraa est. Nam ex
teiTa creatus, cibis usus, liberis gignendis destinatus, et aniraalis ante lapsum fuit.
Smalcius de Divin. Jes. Christ, cap. 7. de Prouiisso Vitze yEterna;.
* Concludimus igitur, nullum, improprie etiam locjuendo, peccatum originale
esse; id est, ex peccato illo primi parentis nullaui labem aut pravitatem universe
humano gencri necossario ingenitam esse, sivc inilictam quodaunnodo fuisse. Socin.
Prelect, cap. 4, sect. 4. pp. 13, 14. Peccatum originis nullum prorsus est, quare
nee liberum arbitrium vitiare potuit. Nee enini e Scriplura id peccatum originis
doceri potest. Catech. Uacov. de Cognit. Christ, cap. 10. de lib. Arbit.
qusedani ex falsissimis principiis de ducuntur. In illo generc illud potissiinum est.
BEFORE AND AFTER THE FALL. 219
way concerned, as to their spiritual prejudice, in that sin of
his, as though they should either partake of the guilt of it,
or have their nature vitiated, or corrupted thereby : but that
the whole doctrine of original sin, is a figment of Austin,
and the schoolmen that followed him, is the constant cla-
mour of them all. And indeed this is the great foundation
of all, or the greatest part of their religion. Hence are the
necessity of the satisfaction and merit of Christ, the efl&cacy
of grace, and the pov/er of the Spirit in coiiveision, decried.
On this account is salvation granted by them, without
Christ; a power of keei)ing all the Commandments asserted ;
and justification upon our obedience ; of which, in the pro-
cess of our discourse.
Such are the thoughts, such are the expressions of
Mr. B.'s masters, concerning this whole matter. '•Such was
Adam, in their esteem ; such was his fall ; and such our con-
cernment therein. He had no righteousness, no holiness
(yea, cSocinus at length confesses, that he did not believe
his soul' was immortal) ; we contracted no guilt in him,
derive no pollution from him : whether these men are in any
measure acquainted with the plague of their own hearts, the
severity and spirituality of the law of God, with that ' re-
demption which is in the blood of Jesus,' the Lord will one
day manifest : but into their secret let not my soul de-
scend.
Lest the weakest, or meanest reader should be startled
with the mention of these things, not finding himself ready
furnished with arguments from Scripture to disprove the
quod ex peccato (ut vocant) origlnali depromitur : de quo ita disputant, ut crimen a
primo pareiite conceptual, in sobolem derivatuui esse defendant, ejusque contagione,
turn onines humanas vires corruptas et depravalaa, turn potissimum voluntatis liber-
talem dcstructam esse asserant. qua omnia iios periiegainus, utpote et sanae
mentis rationi, et divinaj Scripturaj contraria. Volkel. de Vera Religi. lib. 3. cap. 18.
p. 547, 348. Prior pars Thesis Franzii falsa est. Nam nullum idividuum unquam
peccato originisfuit infectum. Quia peccatum illud mera est fabula, quara tanquam
foetum alienum fovent Lutherani, at alii. Smalcius Refut. Thes. Franz, disput. 2.
p. 46, 47. Vid. compend. Socinis. c. 3. Smalc. de vera Divin. Jes. Christ, c. 7. Putas
Adami peccatum et inobedientiani ejus ])ostcrilati imputari. At hoc aequo tibi ne-
gamus, quam Christ! obedientiam credentibus imputari. Jonas Schlichtingius, disput.
pro Socino adversus Meisnerum p. 2.)1. vide etiam p. 100. Quibus ita expiicatis,
facile COS qui onmeui Adarai posteritatem, in ipso Adanio parente suo pec-
casse, et mortis supplicium vere fuisse commeritum. Idem, Comment, in Epist, ad
Hebra-os ad caj). 7. p. 296.
'' Ista sapicnlia rerum divinarum, et sanctimonia, quam Adanio ante lapsum
tribuit Franzius, una emu aliis, idea qusedam est, in cerebro ipsorum nata. Smalcius
ubi sup.
•= Socin. Epist. 5. ad Johan. Vokel p. 489.
220 OF THE COXDITIOX OF MAX
boldness and folly of these men in their assertions, I shall
add some few arguments, whereby the severals by them de-
nied and opposed, are confirmed from Scriptures ; the places
before-mentioned, being in them cast into that form and
method, wherein they are readily subservient to the purpose
in hand.
First, That man was created in the image of God, in know-
ledge, righteousness, and holiness, is evident on the ensuing
considerations.
1. He who was made very good and upright, in a moral
consideration, had the original righteousness pleaded for :
for moral goodness, integrity, and uprightness, is equivalent
unto righteousness ; so are the words used in the descrip-
tion of Job i. 1. And * righteous' and ' upright' are terms
equivalent; Psal. xxxiii. 1. Now that man was made thus
good and upright was manifested in the Scriptures cited
in answer to the question before proposed, concerning the
condition wherein our first parents were created. And in-
deed this uprightness of man, this moral rectitude, was his
formal aptitude and fitness, for and unto that obedience,
which God required of him, and which was necessary for
the end whereunto he was created.
2. He who was created perfect in his kind, was created
with the original righteousness pleaded for. This is evident
from hence, because righteousness and holiness is a per-
fection of a rational being, made for the service of God.
This in angels is called the truth, or that original holiness
and rectitude, which the devils ' abode not in ;' John viii. 44.
Now, as before, man was created ' very good and upright,'
therefore perfect, as to his state and condition : and what-
ever is in him of imperfection, flows from the corruption and
depravation of nature.
3. He that was created in the image of God, was created
in a state of righteousness, holiness, and knowledge. That
Adam was created in the * image of God,' is plainly affirmed
in Scripture, and is not denied. That by the image of God
is especially intended the qualities mentioned, is manifest
from that farther description of the image of God, which
we have given us in the Scriptures before produced, in an-
swer to our first question. And what is recorded of the first
man in his primitive condition, will not suffer us to esteem
BEFORE AND AFTER THE FALL, 221
him such a baby in knowledge as the Socinians would
make him. His imposing of names on all creatures, his
knowing of his wife on first view, &c. exempt him from that
imputation. Yea the very ** heathens could conclude, that
he was very wise indeed, who first gave names to things.
Secondly, For the disproving of that mortality, which
they ascribe to man in innocency, the ensuing arguments
may suffice ;
1. He that was created in the image of God, in righte-
ousness and holiness, whilst he continued in that state and
condition, was immortal. That man was so created, lies
under the demonstration of the foregoing arguments and
testimonies. The assertion thereupon, or the inference of
immortality from the image of God, appears on this double
consideration. (1.) In our renovation by Christ unto the
image of God, we are renewed to a blessed immortality :
and our likeness to God consisted no less in that, than in
any other communicable property of his nature. (2.) Where-
ever is naturally perfect righteousness, there is naturally
perfect life, that is, immortality : this is included in the very
tenor of the promise of the lavf. ' If a man keep my sta-
tutes he shall live in them;' Levit. xviii. 5.
2. That which the first man contracted, and drew upon
himself by sin, was not natural to him before he sinned.
But that man contracted and drew death upon himself, or
' de himself liable and obnoxious unto it by sin, is proved
b;y 1 the texts of Scripture that were produced above, in
answer to our second question; as Gen. ii. 17. 19. Rom.
^ 14. vi. 23. &c.
6. That which is besides and contrary to nature, was
r c natural to the first man : but death is besides, and con-
trary to the nature, as the voice of nature abundantly testi-
fieth ; therefore, to man in his primitive condition it was not
natural.
Unto these may sundry other arguments be added, from
the promise of the law, the end of man's obedience, his con-
stitution and state, denying all proximate causes of death,
&c. But these may suffice.
J OlfxcLi /xh iyii Tov aXnSlo-TaTov Xoyov WEfi tcuraiv eTtsi ai ZoJxjaTEf, ^Ei'^a) tiik
^vvayXt fiTcu -n aV4>pa)7r£iav, -rh 'SstfA.ivm ta Tt^ana lT/iy.Ar3. to~? ■TrfayfAttcrjV. Plato in
Cratylo.
222 OF THE CONDITION OF MAN
Thirdly, That the sin of Adam is not to be confined to the
mere eating of the fruit of 'the tree of knowledge of good
and evil/ but liad its rise in infidelity, and comprised uni-
versal apostacy from God, in disobedience to the law of his
creation, and dependance on God, I have elsewhere*^ demon-
strated, and shall not need here again to insist upon it. That
it began in infidelity, is evident from the beginning of the
temptation wherewith he was overcome. It was to doubt of
the truth and veracity of God, to which the woman was at
first solicited by Satan ; Gen. iii. 4. 'Hath God said so?'
pressing that it should be otherwise, than they seemed to
have cause to apprehend from what God said: and their ac-
quiescence in that reply of Satan, without revolving to the
truth and faithfulness of God was plain unbelief. Now as
faith is the root of all righteousness and obedience, so is
infidehty of all disobedience. Being overtaken, conquered,
deceived into infidelity, man gave up himself to act contrary
to God and his will, shook off his sovereignty, rose up against
his law, and manifested the frame of his heart, in the pledge
of his disobedience, eating the fruit that was sacramentally
forbidden him.
Fourthly, That all men sinned in Adam, and that his sin
is imputed to all his posterity is by them denied, but is easily
evinced. For,
1. By whom sin entered into the world, so that all sinned
in him, and are made sinners thereby, so that also his sin is
called the 'sin of the world/ in him all mankind sinned, and
his sin is imputed to them. But that this was the condi-
tion, and state of the first sin of Adam, the Scriptures be-
fore-mentioned, in answer to our seventh question, do abun-
dantly manifest ; and thence also is his sin called 'the sin of
the world / John i. 29.
2. In whom all are dead, and in whom they have con-
tracted the guilt of death and condemnation, in him they
have all sinned, and have his sin imputed to them. But in
' Adam all are dead / 1 Cor. xv. 22. as also Rom. v. 12.
14 — 18. and death is the wages of sin only; Rom. vi. 23.
3. As by the obedience of Christ we are made righteous, so
by the disobedience of Adam we are made sinners. So the
apostle expressly, Rom. v. but we are made righteous by the
« Diatrib. de Jusfit. Divin. Vin.
BEFORE AND AFTER THE FALL. 223
obedience of Christ, by the imputation of it to us, as if we
had performed it; 1 Cor. i. 30. Phil. iii. 9. therefore we are
sinners, by the imputation of the sin of Adam to us, as though
we had committed it; which the apostle also affirms. To
what hath been spoken, from the consideration of that state
and condition, wherein by God's appointment, in reference
to all mankind, Adam was placed, namely, of a natural and
political or federal head, (of which the apostle treats, 1 Cor.
XV.) from the loss of that image wherein he was created,
whereunto by Christ we are renewed, many more words like
these might be added.
To what hath been spoken, there is no need that much
should be added, for the removal of any thing insisted on,
to the same puipose with Mr. B.'s intimations in the Raco-
vian catechism. But yet seeing that that task also is under-
taken, that which may seem necessary for the discharging
of what may thence be expected, shall briefly be submitted
to the reader. To this head they speak in the first chapter,
of the way to salvation ; the first question whereof is of the
import ensuing.
* Q. Seeing^ thou saidst in the beginning, that this life
which leadeth to immortality is divinely revealed, I would
know of thee, why thou saidst so V
'A. Because as man by nature hath nothing to do with
immortality (or hath no interest in it), so by himself he could
by no means know the way which leadeth to immortality.'
Both question and answer being sophistical and ambi-
guous, the sense and intendment of them, as to their appli-
cation to Ihe matter in hand, and by them aimed at, is first
to be rectified by some few distinctions, and then the whole
will cost us very little farther trouble.
1 . There is or hath been, a twofold way to a blessed im-
mortality; 1. The way of perfect obedience to the law; for
he that did it was to live therein. 2. The way of faith in
the blood of the Son of God ; for he that believeth shall be
saved.
2. Man by nature may be considered two ways, 1. As
fCum dixeris initio, banc viara quae ad immortalitatem ducat esse divinitus pate-
factam, scire velira, cur id abs te dictum Sf? — Propterea, quia ut homo natura nihil
habet comniime cum imniortalitate, ita cam ipse viara, quae nos ad immortalitatem
duceret, nulla ratione per se cognoscere potuit. Catech. Racov. de via Salut. cap. 1.
224 OF THE COXDITION OF MAX
he was in his created condition not tainted, corrupted, weak-
ened, nor lost by sin. 2. As fallen, dead, polluted, and
guilty.
3. Immortality is taken either, 1. Nakedly, and purely
in itself, for an eternal abiding of that which is said to be
immortal : 2. For a blessed condition and state, in that
abidino- and continuance.
4. That expression 'by nature' referring to man in his
created condition, not fallen by sin, may be taken two ways.
1. Strictly, for the consequences of the natural principles
whereof man was constituted ; or 2. More largely it com-
prises God's constitution and appointment, concerning man
in that estate.
On these considerations, it will be easy to take off this
head of our catechist's discourse, whereby also the remain-
ing trunk will fall to the ground.
I say, then, man by nature, in his primitive condition,
was by the^ appointment and constitution of God immortal,
as to the continuance of his life, and knew the way of per-
fect legal obedience, tending to a blessed immortality ; and
that by himself, or by virtue of the law of his creation, which
was concreated with him ; but fallen man in his natural con-
dition, being dead spiritually, obnoxious to death temporal
and eternal, doth by no means know himself, nor can know
the way of faith in Jesus Christ, leading to a blessed immor-
tality and glory.
It is not then our want of interest in immortality, upon
the account whereof we know not of ourselves the way to
immortality by the blood of Christ; but there are two other
reasons that enforce the truth of it.
1. Because'' it is a way of mere grace and mercy, hidden
from all eternity in the treasures of God's infinite wisdom,
and sovereign will, which he neither prepared for men in his
created condition, nor had man any need of; nor is it in the
least discovered by any of the works of God, or the law writ-
ten in the heart ; but is solely revealed from the bosom of
the Father, by the only begotten Son ; neither angels nor
men being able to discover the least glimpse of that ma-
jesty, without that revelation.
B Rom. ii.7— 9.
b John i. 18. 1 Cor. ii. 7.Eph.iii. 8—11. Col. ii. 2,3. 1 Tim. iii. 16.
BEFORE AND AFTER THE FALL. 225
2. Because man in his fallen condition, though there be
retained in his heart some weak and faint expressions of
g'ood and evil, reward and punishment, Rom. ii. 14, 15. yet
is spiritually' dead, blind, alienated from God, ignorant,
dark, stubborn, so far from being able of himself to find out
the way of grace unto a blessed immortality, that he is not
able upon the revelation of it savingly, and to the great end
of his proposal to receive, apprehend, believe, and walk in
it, without a new spiritual creation, resurrection from the
dead or new birth, wrought by the exceeding greatness of
the power of God. And on these two doth depend our dis-
ability to discover, and know the way of grace, leading to
life and glory. And by this brief removal of the covering,
is the weakness and nakedness of their whole ensuing dis-
course so discovered, as that I shall speedily take it, with
its offence out of the way. They proceed :
' Q. But'' why hath man nothing to do with (or no in-
terest in) immortality V
'A. Therefore, because from the beginning he was formed
of the ground, and so was created mortal ; and then, be-
cause he transgressed the command given him of God, and
so by the decree of God, expressed in his command, was
necessarily subject to eternal death.'
1. It is true man was created of the dust of the earth,
as to his bodily substance ; yet it is as true, that moreover
God breathed into him the breath of life, whereby he be-
came a living soul ; and in that immediate constitution and
framing from the hand of God, was free from all nextly dis-
posing causes unto dissolution ; but his immortality we
place on another account, as hath been declared, which is
no way prejudiced by his being made of the ground.
2. The second reason belongs unto man only as having
sinned, and being fallen out of that condition and covenant
wherein he was created. So that I shall need only to let
the reader know, that the eternal death, in the judgment of
our catechists, whereunto man was subject by sin, was only
an eternal dissolution or annihilation (or rather an abode
'Eph. ii. 1. John i. 5. Rom. iii. 17, 18. viii. 7, 8. 2 Cor. ii. 14. Tit. iii. 3. Epli. ii.
8. iv. 18. Col. i. 13. ii. 13. &c.
I' Cur vero nihil coruniuiie habet homo cum immortalitate ? — Idcirco, quod ab
initio de humo formatus, propteieaque mortalis creatus fuerit ; deinde vero, quod
mandatum Dei, ipsi propositura, transgressus sit ; ideoque decreto Dei ipsius in
mandato expresso, aeternse morti necessario subjectus fuerit.
VOL. VIII. Q
22G OF THE CONDITION OF MAN
under dissolution, dissolution itself being not penal), and
not any abiding punishment, as will afterward be farther
manifest. They go on,
* Q. But' how doth this agree with those places of Scrip-
ture, wherein it is written that man was created in the
image of God, and created unto immortality, and that death
entered into the world by sin?' Gen. i. 26. Wisd. ii. 23.
Rom. V. 12.
* A. As™ to the testimony which declareth that man was
created in the image of God, it is to be known, that the
image of God doth not signify immortality ; (which is evi-
dent from hence, because at that time, when man was sub-
ject to eternal death, the Scripture acknowledgeth in him
that image; Gen. ix, 6. James iii. 9.) but it denoteth the
power and dominion over all things made of God on the
earth; as the same place where this image is treated of
clearly sheweth ;' Gen. i. 26.
The argument for that state and condition wherein we
affirm man to have been created, from the consideration of
the image of Cod wherein he was made, and whereunto in
part we are renewed, was formerly insisted on. Let the
reader look back unto it, and he will quickly discern, how
little is here offered to enervate it in the least. For,
1. They cannot prove that man in the condition and state
of sin, doth retain any thing of the image of God ; the
places mentioned, as Gen. ix. 6. and James iii. 9. testify
only, that he was made in the image of God at first, but
that he doth still retain the image they intimate not; nor
is the inference used in the places, taken from what man is,
but what he was created.
2. That the image of God did not consist in any one
excellency hath been above declared ; so that the argu-
ment to prove that it did not consist in immortality, because
it did consist in the dominion over the creatures, is no bet-
' Qui vero id convenjet iis Scripturae locis, in quibus Scriptum cxtat, hominem
ad imaginem Dei creaUiin esse, et creatum ad immortalitatern, et quod mors per
jieccatum in munduin iiitroieret? — Gen. i. 26, 'J7. Sap. ii. 23. Rom. v. 12.
•» Quod ad testimonium attinet, quod liominem creatum ad imagiiu'iu Dei pro-
nunciat, sciendun) est, imaginem Dei non significare immortalilera ; (quod hinc pa-
tet, quod Scriptura eo tempore, quo homo aeterna; niorti subjectus erat, agnoscat in
homine istam imaginem. Gen. ix. 6. Jacob, iii. 9.) sed potcstatein hominis.et do-
minium in omnes res a Deo conditas, supra terram, designare: ut idem locus, iu
quo de hac eadem imagine agitur, Gen. i 26. aperte indicat.
BEFORE A¥D AFTER THE FALL. 227
ter than that would be, which should conclude that the sun
did not give light because it gives heat. So that,
3. Though the image of God, as to the main of it, in re-
ference to the end of everlasting communion with GocJ
(whereunto we were created) was utterly lost by sin, or else
we could not be renewed unto it again by Jesus Christ, yet
as to some footsteps of it, in reference to our fellow-crea-
tures, so much might be, and was retained, as to be a reason
one towards another, for our preservation from wrong and
violence.
4. That place of Gen. i. 26. ' Let us make man in our
imao-e, and let him have dominion over the fish of the sea,'
&c. is so far from proving that the image of God wherein
man was created, did consist only in the dominion men-
tioned, that it doth not prove that dominion to have been
any part of, or to belong unto, that image. It is rather a
grant made to them who were made in the image of God,
than a description of that image wherein they were made.
It is evident then, notwithstanding any thing here ex-
cepted to the contrary, that the immortality pleaded for
belonged to the image of God, and from man's being cre-
ated therein, is rightly inferred, as above was made more
evident.
Upon the testimony of the book of Wisdom, it being
confessedly apocryphal, I shall not insist. Neither do I
think, that in the original any new argument to that before
mentioned of the image of God, is added ; but that is evi-
dently pressed, and the nature of the image of God some-
what explained. The words are ; "Otl 6 S'eoc eKTiae rbv
av^pwirov lirX cKJiOapaia, koX hkovu rrig Idiag IdiorijTog iironqcrtv
avTov. ^06v(j^ Be StajSoXou ^avarog eiariX^ev elg tov Kocrfiov'
Tretjoa^oixri 8f avTov oi rrig iKtivov fxepi^og ovreg. The opposi-
tion that is put between the creation of man in integrity
and the image of God in one verse, and the entrance of sin,
by the envy of the devil in the next, plainly evinces, that
the mind of the author of that book was, that man, by rea-
son of his being created in the image of God, was immortal
in his primitive condition. That which follows is of an-
other nature, concerning which they thus inquire and
answer :
q2
228 OF THE CONDITION OF MAN
' Q. What," moreover, wilt thou answer to the third tes-
timony V
' A. The apostle in that place treateth not of immortality,
{mortality] but of death itself. But mortality differeth much
from death; for a man may be mortal and yet never die.' But,
1. The apostle eminently treats of man's becoming ob-
noxious to death, which until he was, he was immortal. For
he says that death entered the world by sin, and passed on
all men, not actually, but in the guilt of it, and obnoxious-
ness to it. By what means death entered into the world, or
had a right so to do, by that means man lost the immorta-
lity which before he had.
2. It is true, a man may be mortal as to state and con-
dition, and yet by Almighty power be preserved and deli-
vered from actual dying, as it was with Enoch and Elijah ;
but in an ordinary course he that is mortal must die, and is
directly obnoxious to death; but that which we plead for
from those words of the apostle is, that man by God's con-
stitution and appointment was so immortal, as not to be
liable nor obnoxious to death until he sinned. But they
will prove their assertion in their progress.
* Q. What" therefore is the sense of these words, that
death entered into the world by sin ?'
' This ; that Adam for sin by the decree and sentence of
God, was subject to eternal death; and therefore, all men,
because, or inasmuch as they are born of him, are subject
to the same eternal death. And that this is so, the com-
parison of Christ with Adam which the apostle instituteth
from ver. 12. to the end of the chapter, doth declare.'
Be it so, that this is the meaning of those words ; yet
hence it inevitably follows, that man was no way liable or
obnoxious to death, but upon the account of the commina-
tion of God annexed to the law he gave him. And this is
the whole of what we affirm ; namely, that by God's ap-
" Quid porro ad tertium respondcbis ? — Apostolus eo in loco non agit de iminor-
talitalf, [niortaiitate] veruiu de luorte ipsa ; mortalitas vero a niorte nuiltuin dissidct ;
siquidem polt'st essequis niortalis, ncc tamcn iinqnani inori.
o Qtiai igitur est horuni verborniii senteiitia; quod mors per peccatutii introierit
in munduni ? — Max, quod Adanius oh peccatuni, dccrcto et senleiiiia Dei sfcrnas
TOorti subjeclus est ; proinde, oinncs Iioniines, co quod ex co nati sunt, cidem a!ter-
ns niorti subjaceant : rem ita esse, collatio Christi cum Adamo, quam Apostolus
eodem capite, a ver. 12. ad finein, iiistituit, indicio est.
BEFORE AND AFTER THE FALL. 229
pointment man was immortal, and the tenure of his immor-
tality was his obedience; and thereupon, his right thereunto
he lost by his transgression.
2. This is farther evident from the comparison between
Christ and Adam, instituted by the apostle. For as we are
all dead without Christ and his righteousness, and have
not the least right to life, or a blessed immortality ; so an-
tecedently to the consideration of Adam and his disobedi-
ence, we were not in the least obnoxious unto death, or any
way liable to it, in our primitive conditions.
And this is all that our catechists have to plead for
themselves, or to except against our arguments and testi-
monies to the cause in hand. Which how weak it is in
itself, and how short it comes of reaching to the strength
we insist on, as little comparison of it, with what went
before, will satisfy the pious reader.
What remains of that chapter, consisting in the depra-
vation of two or three texts of Scripture, to another purpose
than that in hand, I shall not divert to the consideration of;
seeing it will more orderly fall under debate in another
place.
What our catechists add elsewhere about original sin or
their attempt to disprove it, being considered, shall give a
close to this discourse.
Their tenth chapter is, ' de libero arbitrio,' where after,
in answer to the first question proposed, they have asserted,
that it is in our power to yield obedience unto God, as
having free will in our creation so to do, and having by no
way or means lost that liberty or power ; their second
question is,
' Is*" not this free will corrupted by original sin ?
' A. There is no such thing as original sin ; wherefore
that cannot vitiate free will; nor can that original sin be
proved out of the Scripture : and the fall of Adam being
but one act, could not have that force as to corrupt his own
P Noiine peccato originis hoc liberum arbitrium vitiatiim est? — Peccatum originis
nullum piorsusest: quare nee liberum arbitrium vitiare potuit; nee enim e Serip-
tura id peccatum originis doceri potest, et lapsus Ada; cum unus actus fuerit vim
eani, quse depravare ipsam naturain Adami, multo minus vero posterorum ipsius pos-
set, habere non potuit. Ipsi vero in poenam irrogatum fuisse, nee Scriptura docet,
uti superius exposuimus ; et Deum ilium, qui omnis ajquitatis fons est, incredibile
prorsus est, id facere voluisse. Cap. 10. de lib. Arbit. q. 2.
230 OF THE CONDITION OF MAN
natufe, much less that of his posterity. And that it was
inflicted on him as a punishment, neither doth the Scripture
teach, and it is incredible that God, who is the fountain of
all goodness, would so do.'
1. This is yet plain dealing. And it is well that men who
know neither God nor themselves, have yet so much honesty
left, as to speak downright what they intend. Quickly
despatched ; there is no such thing as original sin. To us
the denying of it, is one argument to prove it. Were not
men blind, and dead in sin, they could not but be sensible
of it. But men swimming with the waters feel not the
strength of the stream.
2. But doth the Scripture teach no such thing ? Doth it
nowhere teach, that we who were ' created upright, in the
image of God,' are now 'dead in trespasses and sins, by nature
children of wrath, having the v/rath of God upon us, being
blind in our understandings, and alienated from the life of
God, not able to receive the things that are of God, which
are spiritually discerned, our carnal minds being enmiiy to
God, not subject to his law, nor can be?' That our hearts
are stony, our affections sensual, that we are wholly ' come
short of the glory of God?' That every figment of our heart
is evil, so that we can neither think, nor speak, nor do, that
which is spiritually good, or acceptable to God ; that being
born of the flesh, we are flesh ; and unless we are born again,
can by no means enter into the kingdom of heaven ? That
all this is come upon us by the sin of one man, whence also
judgment passed on all men to condemnation ? Can
nothing of all this be proved from the Scripture ? These
gentlemen know that we contend not about words or ex-
pressions ; let them grant this hereditary corruption of our
natures, alienation from God, impotency to good, deadness
and obstinacy in sin, want of the spirit, image, and grace
of God, with obnoxiousness thereon to eternal condemnation,
and give us a fitter expression to declare this state and
condition by, in respect of every one's personal interest
therein, and we will, so it may please them, call it ' original
sin' no more.
3. It is not impossible, that one act should be so high
and intense in its kind, as to induce a habit into the sub-
ject, and so Adam's nature be vitiated by it ; and he begot
BEFORE AND AFTER THE FALL. 231
a son in his own likeness. The devils upon one sin, became
obstinate in all the wickedness that their nature is capable
of. 2. This one act was a breach of covenant with God,
upon the tenor and observation whereof, depended the en-
joyment of all that strength and rectitude with God,
wherewith, by the law of his creation, man was endued
withal. 3. All man's covenant good for that eternal end to
which he was created, depended upon his conformity to
God, his subjection to him and dependance on him, all
which by that one sin he wilfully cast away, for himself and
posterity (whose common, natural, and federal head he
was), and righteously fell into that condition which we
described. 4. The apostle is much of a different mind from
our catechists, Rom. v. 15, 16, &c. as hath been declared.
4. What is credible concerning God and his goodness
with these gentlemen I know not. To me, that is not only
in itself credible which he hath revealed concerning himself,
but of necessity to be believed. That he gave man a law,
threatening him and all his posterity in him and with him,
with eternal death upon the breach of it, that upon that sin,
he cast all man'kind judicially out of covenant, imputing
that sin unto them all, unto the guilt of condemnation,
seeing it is his judgment that they who commit sin are
worthy of death, and that he is of purer eyes than to behold
iniquity, is to us credible, yea, as was said, of necessity to
be believed. But they will answer the proofs that are pro-
duced from Scripture, in the asserting of this original sin.
'Q. But^ that there is original sin, those testimonies seem
to prove. Gen. vi. 5. ' Every cogitation of the heart of man is
only evil every day ;' and Gen. viii. 21. * The cogitation of
man's heart is evil from his youth.'
' A. These testimonies deal concerning voluntary sin :
from them therefore original sin cannot be proved. As for
the first, Moses sheweth it to be such a sin for whose sake
T Vcruntamen esse peccatum originis ilia testimonia docere videntur, Gen. vK
5, &c. viii. 21. — HsBC testimonia agunt de peccato voluntario: ex iis itaque effici
nequit peccatum originis quod auteni ad primum attinet, Moses id peccatum ejus-
niodi fuisse docet cujus causa poenituisse Deum quod hominem cre^sset, et euni di-
luvio punire decrevisset : quod ceite de peccato quod homini natura inesset, quale
peccatum originis censeat, affirmari nullo pacto potest. In altera vero testimonio
docet, peccatum liominis earn vim habiturum non esse, ul Deus mundum diluvio
propter illud puniret : quod etiani peccato originis nullo modo convenit
232 OF THE CONDITION OF MAN
God repented him that he had made man and decreed to
destroy him with a flood : which certainly can by no means
be affirmed concerning a sin which should be in no man by
nature, such as they think original sin to be. In the other
he sheweth, that the sin of man shall not have that efficacy,
that God should punish the world for it with a flood : which
by no means agreeth to original sin.'
That this attempt of our cathechists is most vain and
frivolous will quickly appear; for, 1. Suppose original sin be
not asserted in those places, doth it follow there is no original
sin? Do they not know that we affirm it to be revealed in
the way of salvation, and proved by a hundred places be-
sides ? And do they think to overthrow it by their exception
against two or three of them? when if it be taught in any one
of them it suffices. 2. The words as by them rendered, lose
much of the efficacy for the confirmation of what they oppose,
which in the original they have. In the first place, it is not
every thought of man's heart, but every imagination or fig-
ment of the thoughts of his heart. The ' motus primo primi,'
the very natural frame andtemperof theheartof man, astoits
first motions towards good or evil, are doubtless expressed
in these words : so also is it in the latter place.
We say then, that original sin is taught and proved in
these places : not singly or exclusively to actual sins, not a
parte ante, or from the causes of it, but from its effects.
That such a frame of heart is universally by nature in all
mankind, and every individual of them, as that it is ever,
always, or continually casting, coining, and devising evil,
and that only, without the intermixture of any thing of
another kind that is truly and spiritually good, is taught in
these places ; and this is original sin. Nor is this disproved
by our catechists.
For,
1. Because the sin spoken of is voluntary, therefore it is
not original, will not be granted. Original sin, as it is taken
peccatum originans, was voluntary in Adam ; and as it is
originatum in us, is in our will habitually, and not against
them, in any actings of it, or them. 2. The effects of it in
the coining of sin and in the thoughts of men's hearts, are
all voluntary; which are here mentioned to demonstrate
BEFORE AND AFTER THE FALL. 233
and manifest that root from whence they spring, that pre-
vailing principle and predominant habit, from whence they
so uniformly proceed.
2. Why it doth not agree to original sin, that the account
mentioned, ver. 6. of God's repenting that he had made man,
and his resolution to destroy him, these gentlemen offer not
one word of reason to manifest. We say, (1 .) that it can agree
to no other but this original sin, with its infallible effects,
wherein all mankind are equally concerned, and so became
equally liable to the last judgment of God; though some,
from the same principle had acted much more boldly against
his holy Majesty than others. (2.) Its being in men by nature
doth not at all lessen its guilt. It is not in their nature as
created, nor in them so by nature : but is by the fall of Adam
come upon the nature of all men, dwelling in the person of
every one ; which lesseneth not its guilt, but manifests its
advantage for provocation.
3. Why the latter testimony is not applicable to original
sin, they inform us not. The words joined with ii, ire an
expression of that patience and forbearance which God re-
solved and promised to exercise towards the world, with a
non obstante, for sin. Now what sin should this be, but that
which is the sin of the world ? That actual sins are excluded
we say not; but that original sin is expressed and aggra-
vated by the effects of it, our catechists cannot disprove.
There are many considerations of these texts, from whence
the argument from them, for the proof of that corruption of
nature which we call original sin, might be much improved ;
but that is not my present business, our catechists admi-
nistering no occasion to such a discourse. But they take
some other texts into consideration.
*Q. Whaf thinkest thou of that which David speaks,
Psal. li. 7. Behold, I was shapen in iniquity, and in sin did
my mother conceive me V
' A. It is to be observed, that David doth not here speak of
any men, but himself alone, nor that simply but with respect
to his fall : and uses that form of speaking, which you have
' Quid vero ea de re sentis quod David ait, Psal. li. 7. — Aniniadvertendum est,
hie Davideai noh agere de quibusvis hominibus, sed de se tantum ; nee siiupliciter, sed
habita ratione lapsus sui: et eo loquendi modo usum esse, cujus excraphira apud
eundem Davidem habes Psal. Iviii. 4. Quamobrem nee eo testiraonio effici prorsus
potest peccatem origiiiis.
234 OF THE CONDITION OF MAN
in him again, Psal. Iviii. 4. Wherefore original sin cannot
be evinced by this testimony.' But,
1. Though David speak of himself, yet he speaks of
himself in respect of that Avhich was common to himself
with all mankind, being a child of wrath as well as others.
Nor can these gentlemen intimate any thing of sin and ini-
quity, in the conception and birth of David, that was not
common to all others with him. Any man's confession for
himself of a particular gailt in a common sin, doth not free
others from it. Yea, it proves all others to be partakers in
it, who share in that condition wherein he contracted the
guilt.
2. Though David mention this by occasion of his fall,
as having his conscience made tender, and awakened to
search into the root of his sin and transgression thereby ;
yet it was no part of his fall, nor was he ever the more or
less conceived in sin and brought forth in iniquity, for that
fall, which were ridiculous to imagine. He here acknow-
ledges it, upon the occasion of his fall, which was a fruit of
the sin, wherewith he was born; James i. 14, 15. but was
equally guilty of it before his fall and after.
3. The expression here used, and that of Psal. Iviii. 3.
' The wicked are enstranged from the womb, they go astray
as soon as they be born speaking lies;' exceedingly differ.
Here David expresses what was his infection in the womb,
there what is wicked men's constant practice from the womb.
In himself he mentions the root of all actual sin ; in them
the constant fruit that springs from that root in unregenerate
men. So that by the favour of these catechists, I yet say,
that David doth here acknowledge a sin of nature, a sin
wherewith he was defiled from his conception, and polluted
when he was warmed, and so fomented in his mother's womb,
and therefore this place doth prove original sin.
One place more tliey call to an account, in these words.
'Q. But ^Paulsaith, that in Adam all sinned;' Rom. v. 12.
'A. Itis not in that place, * in Adam all sinned.' But in the
Greek the words are t^' (^ which interpreters do frequently
• At riiulusaitTlom. v. 12. in Adamo, &c. — Nonhabetureo loco, in Adamonincs
pecciisse; veruni in Graeco verba sunt i<f>' eJ qure passim intorprefes reddiint laline, in
'quo, c|iia! taincn rc'd<li possunt per particular quoiiiani aut quatenns, ut c locis simili-
biis, Kom. viii. S. Phil. iii. 1'2. Heb. ii. 18. 2 Cor. v. 4. vidcre est. Appnret igitur
iicquecx hoc loco cxtrui posse poccatum originis.
BEFORE AND AFTER THE FALL. 235
render in Latin in quo, ' in whom/ which yet may be rendered
by the particles quoniam or quatenus, ' because,' or ' inasmuch/
as in hke places, Rom. viii. 3. Phil. iii. 12. Heb. ii. 18. 2 Cor.
V. 4. It appeareth, therefore, that neither can original sin be
built up out of this place.
1. Stop these men trom this shifting hole, and you may
with much ease entangle and catch them twenty times a day.
This word may be rendered otherwise, for it is so in another
place. A course of procedure that leaves nothing certain in
the book of God. 2. In two of the places cited, the words
are not t^' w, but Iv i^, Rom. viii. 3. Heb. ii. 18. 3. The places
are none of them parallel to this ; for here the apostle speaks
of persons, or a person in an immediate precedency, in them
of things. But, 4. Render e^' w by quoniam, ' because/ or ' for
that,' as our English translation doth ; the argument is no
less evident for original sin, than if they were rendered by,
' in whom.' In the beginning of the verse the apostle tells us
that death entered the world by the sin of one man, that one
man of whom he is speaking, namely, Adam, and passed upon
all men : of which dispensation, that death passed on all
men, he gives you the reason in these words, 'for that all have
sinned/ that is, in that sin of that one man, whereby death
entered on the world, and passed on them all. I wonder how
our catechists could once imagine, that this exception
against the translation of those words should enervate the
argument from the text, for the proof of all men's guilt of
the first sin ; seeing the conviction of it is no less evident
from the words, if rendered according to their desire.
And this is the sum of what they have to offer, for the
acquitment of themselves from the guilt and stain of original
sin, and for answer to the three testimonies on its behalf,
which themselves chose to call forth, upon the strength
whereof they so confidently reject it at the entrance of their
discourse, and in the following question triumph upon it, as
a thing utterly discarded from the thoughts of their cate-
chumens : what reason or ground they have for their confi-
dence, the reader will judge. In the meantime it is suffi-
ciently known, that they have touched very little of the
strength of our cause ; nor once mentioned the testimonies
and arguments, on whose evidence and strength in this bu-
siness we rely. And for themselves who write and teach
236 OF THE PERSON
these things, I should much admire their happiness, did I
not so much as I do pity them in their pride and distemper,
keeping them from an acquaintance with their own miserable
condition.
CHAP. VII.
Of the person of Jesus Christ, and on what account he is the Son of God.
MR. BIDDLE'S FOURTH CHAPTER EXAMINED.
' Q. How many Lords of Christians are there, by way of
distinction from that one God ?
'A. Eph. iv. 5.
' Q, Who is that one Lord ?
* A. 1 Cor. viii. 6.
' Q. How was Jesus Christ born?
'A. Matt. i. 18. Luke i. 30—35.
' Q. How came Jesus Christ to be Lord, according to the
opinion of the apostle Paul ?
* A. Rom. xiv. 9.
' Q. What saith the apostle Peter also, concerning the
time and manner of his being made Lord?
'A. Acts ii. 32, 33. 36.
' Q. Did not Jesus Christ approve himself to be God by
his miracles ? And did he not those miracles by a divine na-
ture of his own, and because he was God himself? What is
the determination of the apostle Peter in this behalf?
'A. Acts ii. 22. x. 38.
' Q. Could not Christ do all things of himself? And was
it not an eternal Son of God that took flesh upon him, and
to whom the human nature of Christ was personally united,
that wrought all his works? Answer me to these things in
the words of the Son himself.
'A. Johnv. 19,20.30. xiv. 10.
'Q. What reason doth the Son render, why the Father
did not forsake him, and cast him out of favour? Was it be-
cause he was of the same essence with him, so that it was
impossible for the Father to forsake him, or cease to love
him?
OF JESUS CHRIST. 237
'A. John viii. 28, 29. xv. 9, 10.
' Q. Doth the Scripture avouch Christ to be the Son of
God, because he was eternally begotten out of the divine es-
sence, or for Other reasons agreeing to him only as a man ?
Rehearse the passages to this purpose.
* A. Luke i. 30—32. 34, 35. John x. 36. Acts xiii. 32,33.
Rev. i. 5. Col. i. 18. Heb. i. 4, 5. v. 5. Rom. viii. 29.
* Q. What saith the Son himself concerning the preroga-
tive of God the Father above him?
* A. John xiv. 28. Mark. xiii. 32. Matt. xxiv. 36.
' Q. What saith the apostle Paul?
' A. 1 Cor. XV. 24. 28. xi. 3. iii. 22, 23.
' Q. Howbeit, is not Christ dignified as with the title
of Lord, so also with that of God, in the Scripture?
' A. John XX. 28.
* Q. Was he so the God of Thomas, as that he himself
in the meantime did not acknowledge another to be his
God.?
' A. John XX. 17. Rev. iii. 12.
* Q. Have you any passage of the Scripture where Christ,
at the same time that he hath the appellation of God given
to him, is said to have a God ?
'A. Heb. i. 8,9.'
EXAMINATION.
The aim and design of our Catechist in this chapter being to
despoil our blessed Lord Jesus Christ of his eternal Deity, and
to substitute an imaginary Godhead, made and feigned in
the vain hearts of himself and his masters, into the room
thereof; I hope the discovery of the wickedness and vanity
of his attempt, will not be unacceptable to them who love
him in sincerity. I must still desire the reader not to ex-
pect the handling of the doctrine of the Deity of Christ at
large, with the confirmation of it, and vindication from the
vain sophisms, wherewith by others, as well as by Mr. B.
it hath Ijeen opposed. This is done abundantly by other
hands. In the next chapters that also will have its proper
place, in the vindication of many texts of Scripture from
the exceptions of the Racovians. The removal of Mr. B.'s
sophistry and the disentangling of weaker souls, who may
238 OF THE PERSON
in any thing be intricated by his queries, is my present
intendment. To make our way clear and plain, that every
one that runs may read the vanity of Mr. B.'s undertaking
against the Lord Jesus, and his kicking against the pricks
therein, I desire to premise these few observations.
1. Distinction of persons (it being an infinite substance),
doth no way prove difference of essence between the Father
and the Son. Where Christ as Mediator is said to be another
from the Father or God spoken personally of the Father,
it argues not in the least, that he is not partaker of the same
nature with him. That in one essence there can be but one
person, may be true where the substance is finite and li-
mited, but hath no place in that which is infinite.
2. Distinction-' and inequality in respect of office ia
Christ, doth not in the least take away equality and same-
ness with the Father in respect of nature and essence. A
Son of the same nature with his Father, and therein equal to
him, may in office be his inferior, his subject.
3. The advancement and exaltation of Christ as Media-
tor to any dignity whatever, upon, or in reference to, the
work of our redemption and salvation, is notatall inconsistent
with that essential a^la honour, dignity, and worth, which he
hath in himself, as ' God blessed for ever.' Though he
humbled himself and was exalted, yet in nature he was one
and the same, he changed not.
4. The Scriptures asserting the humanity of Christ with
the concernments thereof, as his birth, life, and death, doth
no more thereby deny his Deity, than by asserting his Deity,
with the essential properties thereof, eternity, omniscience,
and the like, it denies his humanity.
5. God's working any thing in and by Christ as he was
Mediator, denotes the Father's sovereign appointment of the
things mentioned to be done, not his immediate efficiency
in the doino; of the thing-s themselves.
The consideration of these few thing-s beino; added to
what I have said before in general about the way of dealing
with our adversaries in these great and weighty things of
the knowledge of God, will easily deliver us from any great
trouble in the examination of Mr. B.'s arguments and insi-
* T>:v vmoTayhv Tni SsuXix.?; ^oj<(>nc aVEiXii^aij, iirsp hfxZv vTrorctoo^irai r£ iavTou
WttTfi, oi (j)uff-Ei StitiTOf, aXX ivwei ^i!f<}))if JauXix^f nv IXaSt. Alhanas. dial. I. conlra
Maced.
OF JESUS CHRIST. 239
nuations against the Deity of Ciirist, which is the business
of the present chapter.
His first question is,
' How many Lords of Christians are there by way of dis-
tinction from that one God?' And he answers, Eph. iv. 5.
' One Lord.'
That of these two words there is not one that looks to-
wards the confirmation of what Mr. Biddle chiefly aims at,
in the question proposed, is I presume sufficiently clear in
the light of the thing itself inquired after. Christ, it is true,
is the one Lord of Christians ; and therefore God equal with
the Father. He is also one Lord in distinction from his Fa-
ther, as his Father, in respect of his personality ; in which
regard, there are three that bear witness in heaven, of which
he is one ; but in respect of essence and nature, ' He and his
Father are one.' Farther, unless he were one God with his
Father, it is utterly impossible he should be the one Lord of
Christians. That he cannot be our Lord in the sense in-
tended, whom we ought to invocate and worship, unless
also he were our God, shall be afterward declared. And
although he be our Lord in distinction from his Father, as he
is also our Mediator, yet he is the same God with him,
'which workethall in all ;' 1 Cor. xii. 6. His being Lord then
distinctly, in respect of his mediation, hinders not his being
God, in respect of his participation in the same nature with
his Father. And though here he be not spoken of in respect
of his absolute sovereign Lordship, but of his Lordship over
the church, to whom the whole church is spiritually subject,
(as he is elsewhere also so called on the same account ; as John
xiii. 13. Acts vii.59. Rev. xxii. 20.) yet, were he not Lord in that
sense also, he could not be so in this. The Lord our God
only is to be worshipped. 'My Lord and my God,' says
Thomas. And the mention of one God is here, as in other
places, partly to deprive all false Gods of their pretended
Deity, partly to witness against the impossibility of poly-
theism, and partly to manifest the oneness of them who are
worshipped as God the Father, Word, and Spirit ; all which
things are also severally testified unto.
His second question is an inquiry after this Lord, who he
is, in these words; 'Who is this Lord ?' And the answer is
from 1 Cor. viii. 6. ' Jesus Christ, by whom are all things.'
240 OF THE PERSON.
The close of this second answer might have caused Mr. B. a
little to recoil upon his insinuation in the first, concerning
the distinction of this ' one Lord' from that 'one God,'in the
sense by him insisted on. Who is he by whom are all things
(in the same sense as they are said to be of the Father); wl)o
is that but God? ' He that made all things is God ;' Heb. iii.
4. And it is manifest that he himself was not made, by whom
all things were made. For he made not himself ; nor could
so do, unless he were both before and after himself; nor was
he made without his own concurrence by another, for by him-
self are all things. Thus Mr. B. hath no sooner opened his
mouth to speak against the Lord Jesus Christ, but by the
just judgment of God he stops it himself with a testimony of
God against himself, which he shall never be able to rise up
against unto eternity.
And it is a manifest perverting and corrupting of the
text which we have in tGrotius's gloss upon the place,
who interprets the to. iravra, referred to the Father, of all
things simply, but the to. rravra, referred to Christ, of the
things only of the new creation ; there being not the least
colour for any such variation, the frame and structure of the
words requiring them to be expounded uniformly through-
out : ' But to us there is one God the Father, of whom are
all things, and we in him, and one Lord Jesus Christ, by
whom are all things, and we by him.' The last expression,
' and we by him,' relates to the new creation ; ' all things' to
the first. But Grotius follows 'Enjedinus, in this as well as
other things.
His inquiry in the next place is after the birth of Jesus
Christ, in answer whereunto the story is reported from Mat-
thew and Luke ; which, relating to his human nature, and no
otherwise to the person of the Son of God, but as he was
therein made flesh or assumed the ''holy thing so born of
the Virgin, into personal subsistence with himself, I shall let
pass with annexing unto it the observation before-mentioned;
viz. That what is affirmed of the human nature of Christ, doth
not at all prejudice that nature of his, in respect whereof he
is said to be ' in the beginning with God, and to be God,' and
with reference whereunto himself said, ' before Abraham
^ Groti. Annof. in 1 Cor. viii. 6.
* Enjedin. explicat. loc. vet. et nov. Testam, in locum.
<> Luke i. 35. <^ John i. 1, 2. viii. 57. Prov. viii. 'Ji,'. &c.
OF JESUS CHRIST. 241
was I am.' God possessed him in the beginning of his ways,
being then his only begotten Son, full of grace and truth.
Mr. B. indeed, hath small hopes of despoiling Christ of his
eternal glory by his queries, if they spend themselves in
such fruitless sophistry as this.
* Qu. 4, 5. How came Jesus Christ to be Lord according
to the opinion of the apostle Paul ?' The answer is, Rom.
xiv. 19. .
* What saith Peter also concerning the time and manner
of his being made Lord?' Answer, Acts ii. 32, 33. 36.
Ans. 1. That Jesus Christ as Mediator, and in respect of
the work of redemption and salvation of the church to him
committed, was made Lord by the appointment, authority,
and designation of his Father, we do not say was the opinion
of Paul, but is such a divine truth, as we have the plentiful
testimony of the Holy Ghost unto. He was no less made a
Lord, than a Priest, and Prophet of his Father ; but that the
eternal Lordship of Christ, as he is one with his Father, ^ ' God
blessed for evermore,' is any way denied by the asserting of
this Lordship given him of his Father as Mediator, Mr. B,
wholly begs of men to apprehend and grant, but doth not
once attempt from the Scripture to manifest or prove. The
sum of what Mr. Biddle intends to argue hence is, Christ's
submitting himself to the form and work of a servant unto
the Father, was exalted by him, and had ' a name given him
above every name,' therefore he was not the Son of God and
equal to him. That his condescension into office is incon-
sistent with his divine essence, is yet to be proved. But
may we not beg of our catechist at his leisure to look
a little farther into the chapter from whence he takes his
first testimony concerning the exaltation of Christ to be
Lord ; perhaps it may be worth his while. As another ar-
gument to that of the dominion and Lordship of Christ, to
persuade believers to a mutual forbearance as to judging of
one another, he adds ver. 10. 'We shall all stand before the
judgment-seat of Christ.' And this, ver. 11. the apostle
proves from that testimony of the prophet, Isa. xlv. 23. as he
renders the sense of the Holy Ghost; ' As I live, saith the
Lord, every knee shall bow to me, and every tongue shall
confess to God.' So that Jesus Christ our Lord is that Je-
''Rora. ix. 5.
VOL. VIII. K
242 OF THE PERSON
hovah, that God, to whom all subjection is due, and in par-
ticular, that of standing before his judgment-seat ; but this
is overlooked by Grotius, and not answered to any purpose
by Enjedinus, and why should Mr. B. trouble himself with
it?
2. For the time assigned by him of his being made Lord,
specified by the apostle, it doth not denote his first inves-
titure with that office and power, but the solemn admission,
into the glorious execution of that lordly power, which was
given him as Mediator. At his incarnation and birth, God
affirms by the angel, that he was then ' Christ the Lord ;*
Luke ii. 11. and when ' he brought his first begotten into
the world, the angels were commanded to worship him ;'
which, if he were not a Lord, I suppose Mr. B. will not say
they could have done. Yea, and as he was both believed
in, and worshipped before his death and resurrection; John
ix. 38. xiv. 1. which is to be performed only to the Lord
our God; Math. iv. 10. so he actually in some measure ex-
ercised his lordship towards, and over angels, men, devils,
and the residue of the creation, as is known from the very
story of the gospel ; not denying himself to be a king, yea,
witnessing thereunto when he was to be put to death; Luke
xxiii. 3. John xviii. 37. as he was from his first shewing
unto men; John i. 49.
' Q. 6. Did not Jesus approve himself to be God by his
miracles? And did he not these miracles by a divine nature
of his own, and because he was of God himself? What is the
determination of the apostle Peter in this behalf?'
' A. Acts ii. 22. X. 38.'
The intendment of Mr. Biddle in this question, as is
evident by his inserting of these words in a different cha-
racter, ' by a divine nature of his own, and because he was
God himself,' is to disprove, or insinuate an answer unto the
argument, taken from the miracles that Christ did, to confirm
his Deity. The naked working of miracles, I confess, with-
out the influence of such other considerations, as this argu-
ment is attended withal, in relation to Jesus Christ, will not
alone of itself assert a divine nature in him who is the in-
strument of their working or production. Though they are
from divine power, or they are not miracles, yet it is not
necessary that he by whom they are wrought should be
OF JESUS CHRIST. 243
possessor of that divine power, as * by whom' may denote the
instrumental, and not the principal cause of them. But for
the miracles wrought by Jesus Christ, as God is said to do
them ' by him,' because he appointed him to do them, as he
designed him to his offices, and thereby gave testimony to
the truth of the doctrine he preached from his bosom, as
also because he was with him, not in respect of power and
virtue, but as the Father in the Son ; John x. 38. so he
working these miracles by his own power, and at his own
will, even as his Father doth; John v, 21. and himself giving
power and authority fo others to work miracles by his
strength, and in his name; Matt. x. 8. Mark xvi. 17, 18.
Luke X. 19. there is that eminent evidence of his Deity in
his working of miracles, as Mr. B. can by no means darken
or obscure, by pointing to that which is of a clear consist-
ency therewithal : as is his Father's appointment of him to
do them, whereby he is said to do them in his name, &.c. as
in the place cited; of which afterward. Acts ii. 22. The
intendment of Peter is to prove that he was the Messias of
whom he spake ; and therefore he calls him ' Jesus of Naza-
reth,' as pointing out the man whom they knew by that
name, and whom seven or eight weeks before they had cru-
cified and rejected. That this man was * ' approved of God,'
he convinces them from the miracles which God wrought
by him ; which was enough for his present purpose. Of
the other place there is another reason ; for though Gro-
tius expound those words on 6 ^tbg r)v juet' avrov, ' For God
was with him ;' God always loved him, and always heard
him, according to Matt. iii. 17. (where yet there is a pecu-
liar testimony given to the divine Sonship of Jesus Christ)
and John xi. 42. yet the words of our Saviour himself,
about the same business, give us another interpretation and
sense of them. This I say he does, John, x. 37, 38. ' If I
do not the works of my Father, believe me not. But if I do,
though ye believe not me, believe the works : that ye may
know and believe that the Father is in me, and I in him.'
In the doing of these works, the Father was so with him, as
that he was in him, and he in the Father. Not only evspyi]-
uv Inoiria-i JI avroZ i &co;, oTt aisro Seou »v. Graec. Schol.
R 2
244 ' OF THE PERSON
TiKwg, but by that divine indwelling, which oneness of nature
gives to Father and Son. *
His seventh question is exceeding implicate and in-
volved: a great deal is expressed that Mr. B. would deny,
but by what inference from the Scriptures he produceth,
doth not at all appear; the words of it are, ' Could not Christ
do all things of himself, and was it not an eternal Son of
God that took flesh upon him, and to whom the human
nature of Christ was personally united, that wrought all
these works? Answer me to these things in the words of the
Son himself.
' A. John V. 19, 20. 30. xiv. 10.'
The inference which alone appears from hence, is of the
same nature with them that are gone before. That Christ
could not do all things of himself, that he was not the eter-
nal Son of God, that he took not flesh, is that which is
asserted ; but the proof of all this doth disappear. Christ
being accused by the Jews, and persecuted for healing a man
on the sabbath day, and their rage being increased by his
asserting his equality with the Father (of which afterward) ;
ver. 17, 18. he lets them know, that in the discharge of the
office committed to him, he did nothing but according to the
will, commandment, and appointment of his Father, with
whom he is equal, and doth of his own will also the things
that he doth ; so that they had no more to plead against
him for doing what he did, than they had against him whom
they acknowledged to be God. Wherein he is so far from
declining the assertion of his own Deity (which that he
maintained the Jews apprehended, affirming that he made
himself equal with God, which none but God is, or can be,
for between God and that which is not God, there is no
proportion, much less equality) as that he farther confirms
it, by affirming, that he ' doeth whatever the Father doeth,
and that as the Father quickeneth whom he will, so he
quickeneth whom he will.' That redoubled assertion then
of Christ, that he can do nothing of himself, is to be applied
to the matter under consideration. He had not done, nor
could not do any work, than such as his Father did also :
it was impossible he should ; not only because he would
not, in which sense to ajSouAijrov is one kind of those things
OF JESUS CHRIST. 245
which are impossible ; but also because of the oneness in
will, nature, and power of himself, and his Father, which he
asserts in many particulars. Nor doth he temper his speech
as one that would ascribe all the honour to the Father, and
so remove the charge that he made a man equal to the
Father, as '^Grotius vainly imagines : for although as man
he acknowledges his subjection to the Father, yea as Medi-
ator in the work he had in hand, and his subordination to
him as the Son, receiving all things from him by divine and
eternal communication ; yet the action or work that gave
occasion to that discourse, being an action of his person,
wherein he was God, he all along asserts his own equality
therein with the Father, as shall afterward be more fully
manifested.
So that though in regard of his divine personality, as
the Son, he hath all things from the Father, being begotten
by him, and as Mediator doth all things by his appoint-
ment and in his name ; yet he in himself is still one with
the Father, as to nature and essence, * God to be blessed
for evermore,' And that it was an eternal Son of God
that took flesh upon him, &:c. hath Mr. B. never read, that
in the * beginning was the Word, and the Word was God,
and the Word was made flesh ;' that ' God was manifested in
the flesh ;' and that ' God sent forth his Son, made of a
woman, made under the law?' Of which places afterward,
in their vindication from the exception of his masters.
His eighth question is of the very same import with that
going before, attempting to exclude Jesus Christ from the
unity of essence with his Father, by his obedience to him,
and his Father's acceptation of him in the work of media-
tion ; which being a most ridiculous begging of the thino-
in question, as to what he pretends in the query to be argu-
mentative, I shall not farther insist upon it.
Q. 9. We are come to the head of this discourse and
of Mr. B.'s design in this chapter; and indeed of the great-
est design that he drives in religion, viz. The denial of the
eternal Deity of the Son of God, which not only in this
place directly, but in sundry others covertly he doth invade
f Semper ea quae de se praedicare cogitur, Christus ita temperat, ut oraneni ho-
noreni referat ad patrem, et removeat illud crimen, quasi hominera patri a?qualnm
facial. Grotius Annot. in Joh. cap. 5. v. 30.
246 OF THE PERSON
and oppose. His question is, ' Doth the Scripture account
Christ to be the Son of God, because he was eternally be-
gotten out of the divine essence, or for other reasons agree-
ing to him only as a man ? Rehearse the passages to this
purpose.'
His answer is from Luke i. 31 — 35. John x. 36. Acts
xiii. 32, 33. Rev. i. 5. Col. i. 18. Heb. i. 4, 5. v. 5. Rom.
viii, 29. most of which places are expressly contrary to him
in his design, as the progress of our discourse will discover.
This, I say, being the head of the difference between us
in this chapter, after I have rectified one mistake in Mr. B.'s
question, I shall state the whole matter so as to obviate far-
ther labour and trouble, about sundry other ensuing queries.
For Mr. B.'s question then, we say not that the Son is be-
gotten eternally out of the divine essence, but in it, not by
an eternal act of the Divine Being, but of the person of the
Father; which being premised I shall proceed.
The question that lies before us is,
* Doth the Scripture account Christ to be the Son of
God, because he was eternally begotten out of the divine
essence, or for other reasons agreeing to him only as a man?
Rehearse the passages to this purpose.'
The reasons as far as I can gather which Mr. B. lays at
the bottom of this appellation, are 1. His birth of the Virgin,
from Luke i. 30 34. 2. His mission, or sending into the
world by the Father ; John x. 36. 3. His resurrection with
power; Acts xiii. 32, 33. Rev. i. 5. Col. i. 18. 4. His ex-
altation; Heb. V. 5. Rom. viii. 29.
For the removal of all this, from prejudicing the eternal
Sonship of Jesus Christ, there is an abundant sufficiency
arising from the consideration of this one argument. If
Jesus Christ be called the Son of God antecedently to his
incarnation, mission, resurrection, and exaltation, then there
is a reason and cause of that appellation, before, and above
all these considerations ; and it cannot be on any of these
accounts that he is called the Son of God ; but that he is
so called antecedently to all these, I shall afterward abun-
dantly manifest. Yet a little farther process in this busi-
ness, as to the particulars intimated, may not be unseason-
able.
1. Then, I shall propose the causes, on the account
OF JESUS CHRIST. 247
whereof alone these men affirm that Jesus Christ is called
the Son of God. Of these the first and chiefest they insist
upon is, his birth of the Virgin ; viz. that he was called the
Son of God, because he was conceived of the Holy Ghost;
this our catechist in the first place proposes, and before
him his masters. So the Racovians, in answer to that
question.
' Iss therefore the Lord Jesus a mere man V
' A. By no means ; for he was conceived by the Holy
Ghost, born of the Virgin, and therefore, from his birth
and conception was the Son of God, as we read in Luke
i. 35.' The place insisted on by the gentleman we are dealing
withal.
Of the same mind are the residue of their companions.
So do Ostorodus and Voidovius give an account of their
faith, in their ' Compendium,' as they call it, of the doctrine
of the Christian church, flourishing now chiefly in Poland.
* They'' teach,' say they, ' Jesus Christ to be that man that
was conceived of the Holy Ghost, born of the Virgin, besides
and before whom they acknowledge no only begotten Son
of God truly existing. Moreover, they teach him to be God,
and the only begotten Son of God, by reason of his concep-
tion of the Holy Ghost,' &c. Smalcius hath written a whole
book of the true divinity of Jesus Christ, wherein he hath
gathered together whatever excellencies they will allow to
be ascribed unto him, making his Deity to be the exurgency
of them all. Therefore is he God, and the Son of God, be-
cause the things he there treats of, are ascribed unto him.
Among these in his third chapter, which is of the conception
and nativity of Jesus Christ, he gives this principal account
why he is called the Son of God, even from his conception
and nativity. 'He' was,' saith he, 'conceived of the Holy
% Ergo dorninus Jesus est purus homo ? — Ans. NuUo pacto; etenim est conceptus
a Spiritu Sancto, natus ex Maria Virgine, eoque ab ipsa conceptione et ortu Filius
Dei est, ut de ea re Luke i. 35. legimus. Catech. Racov. de Persona Ciiristi cap. 1.
h Jesuin Christum decent esse homrnem ilium, a spiritu Sancto conceptum, et
natum ex beata Virgine, extra vel ante quem, nullum agnoscunt esse (aut) fuisse
re ipsa existentemunigenituniDei Filium. Porro hunc, Deum etFilium Dei unigeni-
tum esse docent turn ratione coiiceptionis, a Spiritu Sancto, &c. Compendiolum
Doctrinffi Eccles. Christianas, &c. cap. 1.
' Conceptus enim est de Spiritu Sancto, et natus ex Virgine Maria. Ob id genus
conceptionis et nativitatis niodum Filius etiam Dei ab ipso angelo vocatus fuit, et
ita naturalis Dei Filius (quia scilicet talis natus fuit)dici vere potest. Solus Jesus
Christus a Deo patre suo absque opera viri in lumen productus est. Smal. de vera
divinit. Jes. Christ, cap. 3.
248 OF THE PERSON
Ghost, and born of the Virgin Mary, because of which man-
ner of conception and nativity, he was by the angel called
the Son of God ; and may so really be called the natural Son
of God, because he was born such ; only Jesus Christ was
brought forth to light by God his Father, without the help
of man.'
The great master of the herd himself, from whom indeed
the rest do glean, and gather almost all that they take so
much pains to scatter about the world, gives continually
this reason of Christ's being called the Son of God, and his
natural Son. ' I say,"" saith he, ' that Christ is deservedly
called the natural Son of God, because he was born the Son
of God, although he was not begotten of the substance of
God. And that he was born the Son of God another way,
and not by generation of the substance of God, the words
of the angel prove ; Luke i. 35. Therefore, because that man
Jesus of Nazareth, who is called Christ, was begotten not
by the help of any man, but by the operation of the Holy
Spirit in the womb of his mother, he is, therefore, or for that
cause, called the Son of God.' So he against Weick the
Jesuit. He is followed by Volkelius, lib. 5. cap. 11. p. 468.
whose book indeed is a mere casting into a kind of a me-
thod, what was written by Socinus and others, scattered in
sundry particulars, and whose method is pursued and im-
proved by Episcopius. Jonas Schlichtingius amongst them
all seems to do most of himself ; I shall therefore add his
testimony, to shew their consent in the assignation of this-
cause of the appellation of the ' Son of God,' ascribed to our
blessed Saviour. 'There are,' saith he, *many sayings of
Scripture, which shew that Christ is in a peculiar manner,
and on an account not common to any other, the Son of God ;
but yet we may not hence conclude that he is a Son on a
^ Dico igitur, Christum merito dici posse Filium Dei naturalcm, quia natus est
Dei Filius ; tametsi ex ipsa Dei substantia non fuerit generatus. Natum autem ilium
sub alia ratione, quam per geiieratiouem ex ipsius Dei substantia probant angeli
verba, Mariae matri ejus dicta, Luke i. 35. Quia igitur homo ille Jesus Nazare-
iius, qui dictus est Christus, non viri alicujus opera, sed Spiritus Sancti opcratione
generatus est in niatris utoro ; propterea Filius Dei est vocatus. Faust. Socin. Re-
ponsio. ad Weick. cap. 4. p. 202.
' Sunt quideiu plurima dicta qua; ostendunt Christum, peculiar! prorsus nee ulli
alio communi ratione esse Dei Filium ; non tamen bine concludere licet eum esse
naturali ratione filium ; cum praeter banc, et illam coramunem, alia dari possit, et
in Cbristo reipsa locum habeat. Nonne singular! jirorsus ratione, nee ulli communi,
Dei ?"ilius est Christus, si ab ipso Deo, vi et efficacia Spiritus Sancii, in utero vir-
ginis conceptus fuit ct fijenitus? Schlichting. ad 3Icisner. Artie, de Trinit. p. 160.
OF JESUS CHRIST. 249
natural account, when besides this, and that more common,
another reason may be given, which hath place in Christ. Is
he not the Son of God on a singular account, and that which
is common to no other, if of God himself, by the virtue and
efficacy of the Holy Spirit, he was conceived and begotten
in the womb of his mother?
And this is the only buckler which they have to keep
off the sword of that argument for the Deity of Christ, from
his being the proper Son of God, from the throat and heart
of that cause which they have undertaken. And yet how
faintly they hold it, is evident from the expressions of this
most cunning and skilful of all their champions. There may
another reason be given ; which is the general evasion of
them all, from any express testimony of Scripture. * The
words may have another sense,' therefore, nothing from them
can be concluded ; whereby they have left nothing stable,
or unshaken in Christian religion; and yet wipe their
mouths, and say they have done no evil.
But now lest any one should say, that they can see no
reason why Christ should be called the ' Son of God,' because
he was so conceived by the Holy Ghost, nor wherefore God
should therefore in a peculiar manner, and more eminently,
than in respect of any other, be called the ' Father of Christ;'
to prevent any objection that on this hand might arise, Smal-
cius gives an account whence this is, and why God is called
the ' Father of Christ,' and what he did in his conception ;
which, for the abomination of it, I had rather you should
hear in his words than in mine. In his answer to the second
part of the refutation of Socinus by Smiglecius, cap. 17, 18.
he contends to manifest and make good that Christ was
the 'Son of God according to the flesh,' in direct opposition
to that of the apostle, ' He was of the seed of David accord-
ing to the flesh, declared to be the Son of God,' &c. Rom. i.
3, 4. He says then, cap. 18. p. 156. 'Socinus affirmat Deum
in generatione Christi vices patris supplevisse.- But how
I pray? why, 'Satis est ad ostendendum, Deum in gene-
ratione Christi vices viri supplevisse, si ostendatur, Deum
id ad Christi generationem adjecisse, quod in generatione
hominis ex parte viri, ad hominem producendum adjeci
solet.' But what is that, or how is that done ? ' Nos Dei
virtutem in Virginis uterum aliquam substantiam creatam
250 OF THE PERSOIsr
vel immisisse, aut ibi creasse affirraamus, ex qua juncto eo,
quod ex ipsius Virginis substantia accessit, verus homo ge-
neratus fuit. Alias enim homo ille, Dei Filius a conceptione
et nativitate proprie nonfuisset;' cap. 17. p. 150. Very good,
unless this abominable figment may pass current, Christ was
not the Son of God. Let the reader observe by the way,
that they cannot but acknowledge Christ to have been, and
to have been called the ' Son of God' in a most peculiar man-
ner : to avoid the evidence of the inference from thence, that
therefore he is God, of the same substance with his Father,
they only have this shift, to say he is called the ' Son of God,'
upon the account of that, whereof there is not the least tittle,
nor word in the whole book of God ; yea, which is expressly
contrary to the testimony thereof; and unless this be granted,
theyaffirmthatChrist cannot be called the 'Son of God.' But
let us hear this great Rabbi of Mr. B.'s religion a little far-
ther clearing up this mystery : * Necessitas magna fuit, ut
Christus ab initio vitse suae esset Deo Filius, qualis futurus
non fuisset nisi Dei virtute aliquid creatum fuisset, quod ad
constituendum Christi coi'pus, una cum Marige sanguine
concurrit. Mansit autem nihilominus sanguis Mariae Vir-
ginis purissimus, etiamsi cum alio aliquo semine commixtus
fuit. Potuit enim tam purum, imo purius semen, a Deo
creari, et proculdubio creatum fuit, quam erat sanguis Marise.
Communis denique sensus, et fides Christianorum omnium,
quod Christus non ex virili semine conceptus sit ; primum,
communis error censendus est, si sacris literis repugnet :
Deinde id quod omnes sentiunt, facile cum ipsa veritate con-
ciliari potest, ut scilicet semen illud, quod a Deo creatum,
et cum semine Marias conjunctum fuit, dicatur non virile,
quia non a viro profectum sit, vel ex viro in uterum Virgi-
nis translatum, ut quidam opinantur, qui semen Joseplii tran-
slatum in Virginis uterum credunt ; cap. 18. p. 158. And
thus far are men arrived. Unless this horrible figment may
be admitted, Christ is not the Son of God. He who is the
'true God and eternal life,' will one day plead the cause of his
own glory against these men.
I insist somewhat the more on these things, that men
may judge the better, whether in all probability Mr. Biddle
in his impartial search into the Scripture, did not use the
help of some of them that went before him, in the discovery
OF JESUS CHRIST. 251
of the same things, which he boasts himself to have found
out.
And this is the first reason which our catechist hath
taken from his masters, to communicate to his scholars, why
Jesus Christ is called the Son of God. This he and they
insist on, exclusively to his eternal Sonship, or being the
Son of God in respect of his eternal generation of the sub-
stance of his Father.
The other causes which they assign, why he is called the
Son of God, I shall very briefly point unto. By the way
that hath been spoken of they say he was the Son of God ;
the natural Son of God. But they say he was the Son of
God, before he was God. He grew afterward to be a God
by degrees as he had those graces and excellencies, and that
power given him, wherein his Godhead doth consist. So
that he was the Son of God, but not God (in their own sense)
until awhile after; and then, when he was so made a God,
he came thereby to be more the Son of God. But by this
addition to his Sonship he became the adopted Son of God;
as by being begotten, as was before revealed, he was the na-
tural Son of God. Let us hear Smalcius a little opening
these mysteries ; ' Neither,'"" saith he, ' was Christ God, all the
while he was the Son of God. To be the Son of God, is re-
ferred to his birth, and all understand how one may be called
the Son of God, for his birth or original. But God none
can be (besides that one God), but for his likeness to God.
So that when Christ was made like God, by the divine qua-
lities which were in him, he was most rightly so far the Son
of God, as he was God, and so far God, as he was the Son
of God. But before he had obtained that likeness to God,
properly he could not be said to be God.'
And these are some of those monstrous figments which
under pretence of bare abhorrence to the Scripture, our ca-
techist would obtrude upon us. First, Christ is the Son of
God. Then growing like God in divine qualities, he is made
a God, and so becomes the Son of God. And this, if the
"Necenim orani tempore quo Christus Filius Dei fuit, Deus etiam fuit. Filiuni
enim Dei esse, ad nativitatem etiam referri, et ob ortum ipsura aliqucm Dei Filium
appellari posse nemo non intelligit. AtDeum (prseter unura ilium Deum) nemo esse
potest, nisi propter similitudinem cum Deo. Itaquetunc cum Christus Deo similisfac-
tus esset per divinas quaj in ipso erantquaiitates, suramo jure eatenus Dei Filius, qua
deus, et vicissim eatenus Deus, qua Dei Filius : at ante obtentam illani cum deo simi-
litudinem Deus proprie dici non potuit. Smal. Respon. ad Smiglec. cap. 17. p. 1,54.
252 OF THE PERSON
man may be believed, is the pure doctrine of the Scripture.
And if Christ be a God because he is like God, by the same
reason we are all gods in ISIr. B.'s conceit, being all made
in the image and likeness of God, which, says he, by sin we
have not lost.
But what kind of Sonship is added to Christ by all these
excellencies, whereby he is made like to God ? The same
author tells us, that it is a Sonship by adoption, and that
Christ on these accounts was the adopted Son of God. ' If,'"
saith he, * what is the signification of this word adoptivus
may be considered from the Scripture, we deny not but that
Christ in this manner may be called the adopted Son of God ;
seeing that such is the property and condition of an adopted
son that he is not born such as he is afterward made by adop-
tion ; certainly seeing that Christ was not such by nature,
or in his conception and nativity as he was afterward in his
succeeding age, he may justly on that account be called the
adopted Son of God.' Such miserable plunges doth Satan
drive men into, whose ' eyes he hath once blinded, that the
glorious light of the gospel should not shine into them.' And
by this we may understand whatever they add farther con-
cerning the Sonship of Christ ; that all belongs to this adop-
tive Sonship, whereof there is not one tittle in the whole
book of God.
The reasons they commonly add, why in this sense Christ
is called the Son of God, are the same which they give, why
he is called God. 'Heo is the only begotten Son of God
(say the authors of the Compendium of the religion before-
mentioned), because God sanctified him, and sent him into
the world, and because of his exaltation at the right hand of
God, whereby he was made our Lord and God.'
If the reader" desire to hear them speak in their own words,
let him consult Smalcius, *de vera Divinit. Jes. Christ.' cap.
7. &c. 'Socin. Disput. cum Erasmo Johan. Rationum qua-
" Si qu£C sitvocabuli adoptivus significatio ex mente sacrarum literarurn conside-
rcUir, nos non inficiari Christum suo modo esse adoptivuin Dei Filium. Quia enini
adoptivi Filii ea est conditio et proprietas, ut talis non sit natus qualis factus est post
adoplionem ; certe quia Ciiristus talis natura, vcl in ipsa conceptione et nativitate
non fuit, qualis postea fuit, Ktate accedente, sine injuria adoptivus Dei FiJiuseo mode
dici potest. Snialci. ad Smiglec. cap. 20. j). 17;").
" Filium Dei unigenituin esse decent, tuui propter sanctificationem, ac missioneni
in nmiuiuui, turn cxaltationein ad dei dextrani ; adeo ut factum Dtnuinum et Deuiu
nostrum aflirniant. Conipendi. Rclig. cap. 1. p. 2.
OF JESUS CHRIST. 253
tuor antecedent. Refut. Disput. de Christinatura;' pp. 14, 15.
Adversus Weickum pp. 224. 245. et passim. Volkel. de vera
Religi. lib. 5. cap. 10 — 12. Jonas Schlicht. ad Meisner. pp.
192, 193. &c. Especially the same person, fully and dis-
tinctly opening and declaring the minds of his companions,
and the several accounts on which they affirm Christ to be,
and to have been called the Son of God, in his Comment on
the Epistle to the Hebrews, pp. 16 — 20. as also his Notes upon
Vechnerus's Sermon on John i. p. 14. &c. 'Anonym. Res-
pon. ad centum argumenta Cichorii Jesuita?' pp. 8 — 10. ' Con-
fessio Fidei Christianee, edita nomine Ecclesiarum in Polo-
nia. pp. 24, 25.
Their good friend Episcopius hath ordered all their causes
of Christ's filiatiori under four heads.
' The Pfirst way,' saith he, 'whereby Christ is in the Scrip-
tures (car l^oyjiv called the Son of God, is in that as man he
was conceived of the Holy Ghost and born of a virgin. And
I doubt not,' saith he, 'but that God is on this ground called
eminently the Father of our Lord Christ.
' 2. Jesus Christ by reason of that duty or office which
was imposed on him by his Father, that he should be the
King of Israel promised by the prophet, is called the Son
of God.
' 3. Because he was raised up by the Father to an immor-
tal life, and as it were born again from the womb of the
earth, without the help of any mother.
' 4. Because being so raised from death, he is made com-
plete heir of his Father's house, and Lord of all his heavenly
goods, saints, and angels.' The like he had written before in
his Apology for the Remonstrants; cap. 2. sect. 2.
Thus he, evidently and plainly from the persons before-
named. But yet after all this, he asks another question,
whether all this being granted, there do not yet moreover z'e-
main a more eminent and peculiar reason, why Christ is
P Primus modus est, quia quatcnus homo ex SpiriUi Dei Sancto conceptus est, et
ex Virgine natus est : nee dubium mihi est, quin ob hunc modum, Deus etiam xar'
l^o^r,v vocetur Pater domini nostri Jesu Christ). Secundus modus est, quia Jesus
Christus ratione muneris illius, quod a Patre special! mandato impositum ei fuit, ut
Rex Israelis esset, promissus ille per prophetas, et prjevisus ante secula Filius Dei
vocatur. Tertius modus est, quia a Patre ex raortuis in vitam immortalem suscitalus,
et veluti ex utero terrae, nullo mediante raatre, denuo geiiitus est. Quartus modus
est, quia Jesus Cliristus ex raorte suscitatus, hteres extasse constitutus est in domo
Patris sui, ac proinde bonorum omnium Cfelestium, et Patris sui ministrorum omnium
sive angelorum Domiiius. Episcop. Institu. Theolog. lib. 4. cap. 33. sect. 2. p. 195.
254 OF THE PERSON
called the Son of God. He ''answers himself: There is;
namely, his eternal generation of the Father ; his being God
of God, from all eternity, which he pursues with sundry ar-
guments ; and yet in the close disputes, that the acknow-
ledgment of this truth is not fundamental, or the denial of
it exclusive of salvation. So this great reconciler of the Ar-
minian and Socinian religions, whose composition and unity
into an opposition to them whom he calls Calvinists, is the
great design of his theological institutions, and such at this
day is the aim of Curcellaeus, and some others. By the way
I shall desire (before I answer what he offers to confirm his
assignation of this fourfold manner of filiation to Jesus Christ),
to ask this learned gentleman (or those of his mind who do
survive him) this one question; Seeing that Jesus Christ was
from eternity the Son of God, and is called so after his in-
carnation, and was on that account in his whole person the
Son of God, by their own confessions, what title he or they
can find in the Scripture of a manifold filiation of Jesus
Christ, in respect of God his Father ? or whether it be not a
diminution of his glory, to be called the Son of God upon
any lower account, as by a new addition to him, who was
eternally his only begotten Son, by virtue of his eternal ge-
neration of his own substance ?
Having thus discovered the mind of them with whom we
have to do, and from whom our catechist hath borrowed his
discoveries, I shall briefly do these two things :
1. Shew that the filiation of Christ consists in his gene-
ration of the substance of his Father from eternity ; or that
he is the Son of God upon the account of his divine nature
and subsistence therein, antecedent to his incarnation.
2. That it consists solely therein, and that he was not,
nor was called the Son of God upon any other account, but
that mentioned ; and therein answer what by Mr. B. or
others is objected to the contrary.
3. To which I shall add testimonies and arguments for
the Deity of Christ, whose opposition is the main business
of that new religion, which Mr. Biddle would catechise poor
unstable souls into, in the vindication of those excepted
against by the Racovians.
For the demonstration of the first assertion, I shall insist
1 Insti. Tlieol. lib. 4. sect, 2. c. 33. p. 335.
OF JESUS CHRIST. 255
on some few of the testimonies and arguments, that might
be produced for the same purpose.
1. He who is the true, proper, only begotten Son of God,
of the livino- God, he is beootten of the essence of God
his Father, and is his Son by virtue of that generation. But
Jesus Christ was thus the only, true, proper, only begotten
Son of God ; and, therefore, is the Son of God upon the ac-
count before-mentioned. That Jesus Christ is the Son of
God in the manner expressed, the Scripture abundantly tes-
tifieth : ' Lo a voice from heaven, saying, This is my beloved
Son, in whom I am well pleased ;' Matt. iii. 17. ' Thou art
Christ the Son of the living God ;' Matt. xvi. 16. John
vi. 69.
Which place in Matthew is the rather remarkable, be-
cause it is the confession of the faith of the apostles, given in
answer to that question, * Whom say ye that I the Son of
man am?' They answer, 'the Son of the living God.' And
this in opposition to them who said he was a prophet, or as
one of the prophets, as Mark expresses it, chap. vi. 15. that
is, only so. And the whole confession manifests, that they
did in it acknowledge both his office of being the Mediator,
and his divine nature, or person also. 'Thou art the Christ;'
those words comprise all the causes of filiation, insisted on
by them with whom we have to do, and the whole office of
the mediation of Christ ; but yet hereunto they add, ' the Son
of the living God :' expressing his divine nature and Sonship
on that account.
And we know that the ' Son of God is come, and hath
given us an understanding, that we may know him that is
true ; and we are in him that is true, even in his Son Jesus
Christ, this is the true God, and eternal life ;' 1 John v. 20.
* He spared not his own Son ;' Rom. viii. 32. ' And the Word
was made flesh, and dwelt amongst us, and we saw his glory,
the glory as of the only begotten Son of God ;' John i. 14.
' No man hath seen God at any time, the only begotten Son,
who is in the bosom of the Father he hath revealed him ; ver.
18. Said also, ' That God was his Father making himself
equal with God ;' 1 John v. 18. ' So God loved the world
that he gave his only begotten Son ;' John iii. 16. ' In this
was manifest the love of God, that he sent his only beo-otten
Son into the world ;' 1 John iv. 9. ' Thou art my Son this
256 OF THE PERSON
day have I begotten thee ;' Psal. ii. 7. &,c. All which places
will be afterward vindicated at large.
To prove the inference laid down, I shall fix on one or
two of these instances.
1. He who is 'Idiogvlbg, the 'proper Son' of any, is begotten
of the substance of his Father: Christ is the proper Son of
God, and God he called often 'iSiov Traripa his ' proper Father.'
He is properly a Father who begets another of his substance,
and he is properly a Son, who is so begotten.
Grotius"^ confesseth there is an emphasis in the word I'Stoc,
whereby Christ is distinguished from that kind of Sonship,
which the Jews laid claim unto. Now the sonship they laid
claim unto, and enjoyed so many of them, as were truly so,
was by adoption. For' to them pertained the adoption ;' Rom.
ix. 4. wherein this emphasis then, and specially of Christ's
Sonship should consist, but in what we assert of his natural
Sonship, cannot be made to appear. Grotius says it is, be-
cause the ' Son of God was a name of the Messiah.' True, but
on what account ? Not that common of adoption, but this
of nature, as shall afterward appear.
Again, He who is properly a Son, is distinguished from
him who is metaphorically so only. For any thing whatever
is metaphorically said to be, what it is said to be, by a trans-
lation, and likeness to that which is true. Now if Christ be
not begotten of the essence of his Father, he is only a me-
taphorical Son of God, by way of allusion, and cannot be
called the proper Son of God, being only one who hath but
a similitude to a proper Son. So that it is a plain contradic-
tion, that Christ should be the proper Son of God, and yet
not be begotten of his Father's essence. Besides, in that
eighth of the Romans, the apostle had before mentioned other
sons of God, who became so by adoption; ver. 1.5, 16. but
when he comes to speak of Christ, in opposition to them, he
calls him God's own, or proper Son; that is, his natural Son,
they being so only by adoption. And in the very words
themselves, the distance that is given him by way of emi-
nence above all other things, doth sufficiently evince in what
sense he is called the proper Son of God. ' He that spared
not his own Son, how shall he not with him give us all
things V
<■ Grot. Annot. Job. v. 18.
OF JESUS CHRIST. 257
2. The only begotten Son of God, is his natural Son, be-
gotten of his essence, and there is no other reason of this
appellation. And this is farther clear from the antithesis, of
this only begotten, to adopted. They are adopted sons who
are received to be such by grace and favour. He is only be-
gotten, who alone is begotten of the substance of his father.
Neither can any other reason be assigned, why Christ should
so constantly, in way of distinction from all others, be called
the ' only begotten Son of God.' It were even ridiculous to
say that Christ were the only begotten Son of God, and his
proper Son, if he were his Son only metaphorically and im-
properly. That Christ is the proper, only begotten Son of
God improperly and metaphorically, is that which is as-
serted to evade these testimonies of Scripture. Add here-
unto, the emphatical discriminating significancy of that voice
from heaven, " this is he, that well-beloved Son of mine ;*
and that testimony which in the same manner Peter gave to
this Sonship of Christ in his confession, ' thou art the Son
of the living God ;' and the ground of Christ's filiation will
be yet more evident. Why the Son of the living God, un-
less as begotten of God, as the living God, as living things
beget of their own substance '.' but of that place before.
Christ then being the true, proper, beloved, only begotten
Son of the living God, is his natural Son, of his own sub-
stance and essence.
The same truth may have farther evidence given unto
it, from the consideration of what kind of Son of God Jesus
Christ is. He who is such a Son as is equal to his Father in
essence and properties ; he is a Son begotten of the essence
of his Father. Nothing can give such an equality, but a
communication of essence ; then, with God equality of
essence, can alone give equality of dignity and honour.
For between that dignity, power, and honour, which belongs
to God, as God, and that dignity or honour, that is, or may
be, given to any other, there is no proportion, much less
equality, as shall be evidenced at large afterward. And
this is the sole reason why a son is equal to his father in
essence and properties, because he hath from him a commu-
nication of the same essence, whereof he is partaker. Now
that Christ is such a Son as hath been mentioned, the
Scripture abundantly testifies. ' My Father,' saith Christ,
VOL. VIII, s
258 OF THE PERSON'
'worketh hitherto, and I work. Therefore the Jews sought
the more to kill him, not only because he had broken the
sabbath, but said also that God was his Father, making
himselfequal withGod;' John V.17. 18. ver. 17. having called
God his Father, in the particular manner before-mentioned,
and afhrmed to himself an equal nature and power for ope-
ration with his Father; the Jews thence infer that he testi-
fied of himself, that he was such a Son of God, as that he
was equal with God.
The full opening of this place at large is not my present
business. The learned readers know where to find that done
to their hand. The intendment of those words is plain and
evident. Grotius* expounds lo-ov tavrbv n^ ^em ; by, ' it was
lawful for him to do what was so to God, and that he was no
more bound to the sabbath than he; which,' saith he, 'was
a gross calumny.' So ver. 19.* those words of our Saviour ;
*The Son can do nothing of himself, but what he sees the
Father do' (wherein the emphasis lies evidently in the words
a(p' kavTov, for the Son can do nothing of himself, but what
the Father doth, seeing he hath his essence, and so conse-
quently will and power communicated to him by the
Father) he renders to be an allusion to, and comparison
between, a master and scholar : as the scholar looks dili-
gently to what his master doth, and strives to imitate him;
so was it with Christ and God ; which exposition was the
very same with that which the Arians assigned to this place
as Maldonat upon the place makes appear. That it is not
an equal licence with the Father, to work on the sabbath,
but an equality of essence, nature, and power, between
Father and Son, that the Jews concluded from the saying of
Christ, is evident from this consideration ; that there was no
strength in tliat plea of our Saviour, of working on the
sabbath day, because his Father did so, without the violation
of the sabbath, unless there had been an equality between
the persons working. That the Jews did herein calumniate
Christ, or accused him falsely, the Tritheits said, indeed, as
"Zanchius testifies ; and Socinus is of the same mind, whose
' Sibi licere prsedicans quicquid Deo licot; ncque magis sabbato adstringi.
crassa calumiiia. Grot. Annot. John, v. 18.
' Comparatio est sumpla a discipulo sibi qui magistruiu pra'eiinlem diligenter
intuetuT, ut iniitari posset.
" Zanchius dc Tribus Eloliiiu. lib. 5. cap. 4. p. 1.51.
OF JESUS CHRIST. 259
interests Grotius chiefly serves in his annotations. But the
whole context and carriage of the business, with the whole
reply of our Saviour, do abundantly manifest, that the Jews,
as to their collection, were in the right, that he made him-
self such a Son of God as was equal to him.
For if in this conclusion they had been mistaken, and so
had calumniated Christ ; there be two grand causes, why
he should have delivered them from that mistake, by ex-
pounding to them what manner of Son of- God he was.
First,'' because of the just scandal they might take at what
he had spoken, apprehending that to be the sense of his
words, which they professed. Secondly, because on that
account they sought to slay him, which if they had done,
he should by his death have borne witness to that which
was not true. They sought to kill him, because he made
himself such a Son of God, as by that Sonship he was equal
to God ; which if it were not so, there was a necessity in-
cumbent on him, to have cleared himself of that aspersion :
which yet he is so far from, as that in the following verses,
he farther confirms the same thing.
So he * thought it not robbery to be equal with God ;'
Phil. ii. 6. It is of God the Father that this is spoken, as
the Father ; as it appears in the winding up of that discourse,
ver. 11. 'That every tongue shall confess, that Jesus
Christ is Lord, to the glory of God the Father.' And to him
is Christ equal, and therefore begotten of his own essence.
Yea he is such a Son as is one with his Father: * 1 and
my Father are one;' John x. 30. which the Jews again
instantly interpret without the least reproof from him, that
he being man, did yet aver himself to be God; ver. 33.
This place also is attempted to be taken out of our hands
by^ Grotius, though with no better success than the former.
'E-yw Koi 6 Trarrip ev laiilv. ' He joineth what he had spoken,
with what went before :' saith he, * If they cannot be taken
from my Father's power, they cannot be taken from mine ;
^ Notemus igilur Christum Judseos tauquara in werboruni suorum intelligentia
hallucinatos niinime reprehendeuteni se naturalem Dei Filiara clare professum esse.
Deinde, quod isto niodo colligunt Christum se Deo squalem facere recte fecerunt;
nee ideo a Christo refelluntur, aut vituperantur ab evangelista, qui in re tanta nos
errare non fuit passus. Cartwrightus Har. Evan, in Loc.
y Connectit quod dixerat cum superioribus. Si Patris potcstati eripi non
poterunt, nee meai poterunt. Nam potestas meaa Patre emanat, et quidem ita, ut
tantundem vaieat a me aut a patre custodiri. vid. Gen. xli. 25. 27.
s2
260 OF THE PERSON
for I have my power of my Father, so that it is all one to be
kept of me, as of my Father :' which he intends, as I suppose,
to illustrate by the example of the power that Joseph had
under Pharoah, Gen xli. though the verse he intend be false
printed. But that it is an unity of essence and nature, as
well as an alike prevalency of power that our Saviour in-
tends, not only for that apprehension which the Jews had
concerning the sense of those words, who immediately took
up stones to kill him for blasphemy, from which apprehen-
sion he doth not at all labour to free them ; but also from the
exposition of his mind in these words, which is given us in
our Saviour's following discourse. For ver. 16. he tells us,
this is as much as if he had said, * I am the Son of God.'
Now the unity between Father and Son, is in essence and
nature principally ; and then that he * doeth the works of the
Father,' the same works that his Father doeth ; ver. 37, 38.
which, were he not of the same nature with him he could not
do : which he closes with this, * that the Father is in him,
and he in the Father,' ver. 38. of which words before and
afterward.
He then (that we may proceed) who is so the Son of God,
as that he is one with God, and therefore God, is the natural
and eternal Son of God ; but that such a Son is Jesus Christ,
is thus plentifully testified unto in the Scripture. But
because I shall insist on sundry other places to prove the
Deity of Christ, which also all confirm the truth under de-
monstration, I shall here pass them by. The evidences of
this truth from Scripture do so abound, that I shall but
only mention some other heads of arguments, that may be,
and are commonly insisted on to this purpose. Then,
3. He who is the Son of God, begotten of his Father, by
an eternal communication of his divine essence, he is the
Son begotten of the essence of the Father. For these terms
are the same, and of the same importance. But this is the
description of Christ as to his Sonship, which the Holy
Ghost gives us. Begotten he was of the Father according
to his own testimony; 'Thou art my Son, this day have I be-
gotten thee ;' Psal. ii. 7. And he is * the only begotten Son of
God;' John i. 14. And that he is so begotten by a commu-
nication of essence, we have his own testimony ; * When
there were no hiUs I was brought forth;' Prov. viii. 28. He
OF JESUS CHRIST. ' 261
was begotten and brought forth from eternity. And how
he tells you farther, John v. 26. ' The Father hath given
unto the Son to have life in himself.' It was by the Father's
communication of life unto him, and his living essence or
substance ; for the life that is in God, differs not from his
being : and all this from eternity. ' The Lord possessed
me in the beginning of his way, before his works of old.
I was set up from everlasting, from the beginning, or ever
the earth was. When there were no depths, 1 was brought
forth : when there were no fountains abounding with water :
before the mountains were settled ; before the hills was
I brought forth, &c. Prov. viii. 22, &c. to the end of ver. 32.
' And thou, Bethlehem-Ephratah, — out of thee shall come
forth unto me, he that is to be ruler in Israel : whose goings
forth have been from of old, from everlasting;' Mich. v. 2.
* In the beginning was the Word ;' John i. 1. * And now, O
Father, glorify thou me with thine own self, with the glory
which I had with thee before the world was ;' John xvii. 5.
* And again, when he bringeth in the first begotten into the
world, he saith,' &c. Heb. i. 5, &c.
4. The farther description which we have given us of
this Son, makes it yet more evident. * He is the brightness
of his Father's glory, and the express image of his person ;'
Heb. i. 3. ' The image of the invisible God ;' Col. i 15.
That Christ is the essential image of his Father, and not
an accidental image ; an image so as no creature is, or can
be admitted into copartnership with him therein, shall be
on another occasion in this treatise fully demonstrated.
And thither the vindication of those texts from the gloss of
Grotius is also remitted.
And this may suffice (without insisting upon what more
mifht be added) for the demonstration of the first assertion;
that Christ's filiation ariseth from his eternal generation; or
he is the Son of God, upon the account of his being begot-
ten of the essence of his Father from eternity.
2. That he is, and is termed the Son of God, solely on
this account, and not upon the reasons mentioned by Mr. B.
and explained from his companions, is with equal clearness
evinced : nay, I see not how any thing may seem necessary
for this purpose to be added to what hath been spoken; but
for the farther satisfaction of them who oppose themselves.
262 OF THE PERSON
the ensuing considerations, through the grace and patience
of God, may be of use.
1. If for the reasons and causes above insisted on from
the Socinians, Christ be the Son of God, then Christ is the
Son of God * according to the flesh,' or according to bis hu-
man nature. So he must needs be, if God be called his
Father, because he supplied the room of a Father in his con-
ception. But this is directly contrary to the Scripture :
calling him the Son of God in respect of his divine nature, in
opposition to the flesh, or his human nature, * Concerning
his Son Jesus Christ our Lord, who was made of the seed of
David according to the flesh, and declared to be the Son of
God with power ;' Rom. i. 2, 3. ' Of whom, as concernhig
the flesh, Christ came, who is over all God blessed for ever;'
Kom. ix. 5. The same distinction and opposition is ob-
served, 2 Cor. xiii. 4. 1 Pet. iii. 18. If Jesus Christ accord-
ing to the flesh be the Son of David, in contradistinction to
the Son of God, then doubtless he is not called the Son of
God according to the flesh : but this is the plain assertion
of the Scripture in the places before-named. Besides, on
the same reason that Christ is the Son of man, on the same
he is not the Son of God. But Christ was, and was called
the Son of man, upon the account of his conception of the
substance of his mother, and particularly the Son of David;
and so is not on that account the Son of God.
Farther, that place of Rom. i. 3, 4. passing not without
some exceptions, as to the sense insisted on, may be farther
cleared and vindicated. Jesus Christ is called the Son of
God, ver. 1.3.' The gospel of God, concerning his Son
Jesus Christ.' This Son is farther described, 1. By his ' human
nature, he was made of the seed of David according to the
flesh.' 2. In respect of his person or divine nature, wherein
he was the Son of God ; and that Iv dvvufxei, in powe ror ' ex-
isting in the power of God ;' for so dvvafiig put absolutely
doth often signify; as Rom. i. 20. Matt. vi. 13. xxvi. 64.
Luke iv. 36. He had, or was, in the omnipotency of God;
and was this declared to be, not in respect of the flesh, in
which he was made of a woman, but, Kara irvtvfia uyiwavvng
(which is opposed to Kara aaQKu), 'according to,' or 'in respect
of his divine Holy Spirit ;' as is also the intendment of that
word the * Spirit,' in the places above-mentioned. Neither is
OF JESUS CHRIST. 263
it new, that the Deity of Christ should be called Trvwfxa ayi-
tjj(Tvin]g. Himself is called, CD'li>lp ti'lp ; Dan. ix. 24. sancti-
tas sanctitatum ; as here spiritus sanctitatis. And all this, saith
the apostle, was declared so to be, or Christ was declared to
be thus the Son of God, in respect of his divine, holy, spi-
ritual being, which is opposed to the flesh, €^ avaaracTewg
vnKpiov, ' by the (or his) resurrection from the dead,' whereby
an eminent testimony was given unto his Deity: 'He was
declared to be the Son of God' thereby, according to the
sense insisted on.
To weaken this interpretation, Grotius moves, as they
say, every stone, and heaves at every word; but in vain. (1.)
'OjOt(r^£VToc, he tells is as much as irpoopia^ivrog-^ as by the
Vulgar Latin it is translated, pradestinatus. So he pleads it
was interpreted by many of the ancients. The places he quotes
were most of them collected by Beza, in his annotations on
the place, who yet rejects their judgment therein, and cites
others to the contrary. Luke xxii. 22. Acts x. 42. xvii. 31.
are also urged by him to evince this sense of the word : in
each of which places it may be rendered ' declared,' or ' to de-
clare;' and in neither of them ought to be by ''predestinated.'
Though the word may sometimes signify so (which is not
proved), yet that it here doth so will not follow : oqoq, a
definition (from whence that word comes) declares what a
thing is, makes it known. And opiZoi, may best be rendered
to * declare ;' Heb. iv. 7. So in this place: ti ovv Icttiv bpia-
^ivTOQ Tov 3'EOu ; ^si-)(6ivTog, airo(pav^ivTog ' says Chrysostom
on the place. And so doth the subject matter require. The
apostle treating of the way whereby Christ was manifested
eminently to be the Son of God.
But the most learned man's exposition of this place is
idmirable. 'Jesus,' ^saith he, 'is many ways said to be the
Son of God.' (This is begged in the beginning, because it
y Jesus Filius Dei multis modis dicitur. Maxinie populariter, ideo quod in reg-
nuni a Deo evectus est ; quo sensu verba Psalmi secundi, de Davide dicta, cum ad
regnuni pervenit, Christo aptantur. Acts xiii. 33. et ad HfEbreos i. 5. Hac autera
Filii, sive regnia dignitas Jesu pra^destiriabatur et prtefigurabatur tuiu cum niortaleni
agens vitam magna ilia sigua et prodigia ederet, qua Suvifjunv voce denotantur, sspe
etsingulariter iuvafxeni;, ut Mark vi.5. ix. 39. Luke iv. 36, v. 17. vi. 19. viii. 46. ix. 1.
Acts xiii. 12. HiEC signa edebat Jesus, per spiritum ilium sanctitatis, id est, vim di-
vinam, per quam ab initio conceptioiiis sanctificatus fuerat ; Luke i. 3.5. Mark ii. 8.
John ix. 36. Ostenditur ergo Jesus nobilis ex materna parte, utpote ex rege ter-
reno ortus ; sed nobilior ex paterna parte, quippe a Deo factus Rex ceelestis post re-
surrectionem. Grot. Anuot, in Rom. i. 3, 4.
264 OF THE PERSON
will not be proved in the end. If this be granted it matters
not much ^vhat follows.) ' But, most commonly, or most in
a popular way, because he was raised unto a kingdom by
God.' (Not once in the whole book of God. Let him, or
any one for him, prove this by any one clear testimony from
Scripture, and take his whole interpretation. The Son of
God, as Mediator, was exalted to a kingdom, and made a
Prince and Saviour. But that, by that exaltation, he was
made the Son of God, or was so on that account, is yet to be
proved : yea, it is most false.) He goes on : * In that sense
the words of the second Psalm were spoken of David, be-
cause he was exalted to a kingdom, which are applied to
Christ ;' Acts xiii. 33. Heb. i. 5. (But it is not proved that
these words do at all belong to David, so much as in the
type ; nor any of the words from ver. 7. to the end of the
Psalm. If they are so to be accommodated, they belong
to the manifestation, not constitution of him : and so they
are applied to our Saviour when they relate to his re-
surrection, as one who was thereby manifested to be the
Son of God, according as God had spoken of him.) But
now how was Christ predestinated to this Sonship ? * This
kingly dignity or the dignity of a Son, of Jesus, was pre-
destinated and prefigured, when leading a mortal life, he
wrought signs and wonders, which is the sense of the words/
Iv dvvafxei' The first sense of the word bpia^ivrog, is here
insensibly slipped from. Predestinated and prefigured are
ill conjoined, as words of a neighbouring significancy. To
predestinate is constantly ascribed to Qod, as an act of his
fore-appointing things to their end : neither can this learned
man give one instance from the Scripture of any other sig-
nification of the word. And how comes now opia^ivrog to
be prefigured? Is there the least colour for such a sense?
' Predestinated to be the Son of God with power :' that is,
* The sign he wrought prefigured that he should be exalted
to a kingdom.' He was by them in a good towardliness for
it. It is true, ^vvafiug and sometimes ^vvaf^lg, being in con-
struction with some transitive verb, do signify great or mar-
vellous works : but that Iv dwcLfjiEi, spoken of one declared
to be so, hath the same signification, is not proved. He adds,
* These signs Jesus did by the Spirit of holiness'; that is, that
divine efficacy wherewith he was sanctified from the begin-
OF JESUS CHRIST. 265
iiing of his conception ;' Luke i. 35. Mark ii. 8. John ix. 36.
In the two latter places there is not one word to the pur-
pose in hand; perhaps he intended some other, and these are
false printed. The first shall be afterward considered. How
it belongs to what is here asserted, I understand not. That
Christ wrought miracles by the ' efficacy of the grace of the
Spirit/ with which he was sanctified is ridiculous. If by the
Spirit is understood his 'spiritual divine nature;' this whole
interpretation falls to the ground. To make out the sense
of the words he proceeds ; 'Jesus therefore is shewed to be
noble on the mother's side, as coming of an earthly King,
but more noble on his Father's part; being made a heavenly
King of God after his resurrection ;' Heb. v. 9. Acts ii. 30.
xxvi. 23. And thus is this most evident testimony of the
Deity of Christ eluded, or endeavoured to be so. Christ on
the mother's side was the Son of David ; that is, according to
the flesh, of the same nature with her and him. On the Fa-
ther's side, he was the Son of God, of the same nature with
him. That God was his Father, and he the Son of God, be-
cause after his resurrection he was made a heavenly King, is
a hellish figment ; neither is there any one word or tittle in the
texts cited to prove it: that it is a marvel to what end they
are mentioned, one of them expressly affirming that he was
the Son of God before his resurrection ; Heb. v. 8, 9.
2. He who was actually the Son of God, before his con-
ception, nativity, endowment with power or exaltation, is
not the Son of God on those accounts, but on that only,
which is antecedent to them. Now by virtue of all the ar-
guments and testimonies before recited, as also of all those
that shall be produced for the proof and evincing of the eter-
nal Deity of the Son of God, the proposition is unmoveably
established, and the inference evidently follows thereupon.
But yet the proposition as laid down may admit of far-
ther confirmation at present. It is then testified to, Prov.
XXX. 4. ' What is his name, and what is his Son's name, if
thou canst tell?' He was therefore the Son of God, and he
was ^incomprehensible, even then before his incarnation.
Psal. ii. 7. ' Thou art my Son, this day have I begotten thee.'
Isa. ix. 6. 'Unto us a Son is born, unto us a child is 2:iven,
and the government shall be upon his shoulder, and his
name shall be called Wonderful, the mighty God, the ever-
266 OF THE PERSON
lasting Father, the Prince of peace.' He is a Son, as he is
the everlasting Father. And to this head of testimonies
belongs what we urged before from Prov. viii. 24. 8vc.
' He is the image of the invisible God, the first-born of every
creature ;' Col. i. 15. which surely as to his incarnation he was
not. ' Before Abraham was, I am;' John viii. 58. Butof these
places in the following chapter I shall speak at large.
3. Christ was so the Son of God, tliathe that was made
like him was to be without father, mother, or genealogy;
Heb. vii. 3. 'Without father, without mother, without de-
scent, having neither beginning of days, nor end of life, but
made like the Son of God.' But now Christ in respect of
his conception and nativity, had a mother, and one, they
say, that supplied the room of father, had a genealogy that
is upon record, and beginning of life. Sec. So that upon
these accounts he was not the Son of God, but on that
wherein he had none of all these things, in the want whereof,
Melchisedec was made like to him. I shall only add,
4. That which only manifests the filiation of Christ, is
not the cause of it. The cause of a thing is that which
gives it its being. The manifestation of it is only that which
declares it to be so. That all things insisted on, as the
causes of Christ's filiation, by them with whom we have to
do, did only declare and manifest him so to be who was the
Son of God, the Scripture witnesseth. 'The Holy Ghost
shall come upon thee, and the power of ihe Highest shall
overshadow thee; therefore also that holy thing which shall
be born of thee, shall be called the Son of God;' Luke i. 35.
He shall be called so, thereby declared to be so. * And great
was the mystery of godliness, God was manifested in the
flesh, justified in the spirit, seen of angels, preached unto
theGentiles, believed on in the world, received up into glory;'
1 Tim. iii. 16. All the causes of Christ's filiation assigned
by our adversaries, are evidently placed as manifestations
of God in him ; or his being the Son of God. ' Declared to
be the Son of God with power, according to the spirit of
holiness, by the resurrection from the dead ;' Rom. i. 3. The
absurdity of assigning distinct, and so far different causes
of the same effect of filiation, whether you make them total
or partial, need not be insisted on.
Farther (to add one consideration more), says Sociuus,
OF JESUS CHRIST. 267
Christ was the Son of God, upon the account of his holiness
and righteousness, and therein his likeness to God. Now
this he had not according to his principles in his infancy.
He proves Adam not to have been righteous in the state of
innocency, because he had yielded actual obedience to no
law. No more had Christ done in his infancy. Therefore,
(1.) He was not the Son of God upon the account of his na-
tivity. Nor (2.) did he become the Son of God any other-
wise than we do; viz. by hearing the word, learning the
mind, and doing the will of God. (3.) God did not give his
only begotten Son for us, but gave the son of Mary, that he
might (by all that which we supposed he had done for us)
be made the Son of God. And so (4.) this sending of
Christ doth not so much commend the love of God to us,
as to him, that he sent him to die and rise, that he might be
made God and the Son of God. Neither (5.) can any ex-
imious love to us of Christ be seen in what he did and suf-
fered ; for had he not done and suffered what he did, he had
not been the Son of God. And also (6.) if Christ be on the
account of his excellencies, graces, and gifts, the Son of
God, which is one way of his filiation insisted on ; and to be
God, and the Son of God, is as they say all one ; and as it is,
indeed ; then all who are renewed to the image of God,
and are thereby the sons of God (as are all believers) are
gods also.
And this that hath been spoken may suffice for the con-
firmation of the second assertion, laid down at the entrance
of this discourse.
To the farther confirmation of this assertion, two things
are to be annexed. First, The eversion of that fancy of
Episcopius, before-mentioned, and the rest of the Socinian-
izing Arminians, that Christ is called the Son of God,
both on the account of his eternal Sonship, and also of those
other particulars mentioned from him above. Secondly, To
consider the texts of Scripture produced by Mr. B. for the
confirmation of his insinuation, that Christ is not called the
Son of God because of his eternal generation of the essence
of his Father. The first may easily be evinced by the ensuing
arguments.
1. The question formerly proposed to Episcopius may
be renewed ; for if Christ be the Son of God, partly upon
268 OF THE PERSON
the account of his eternal generation, and so he is God's
proper and natural Son ; and partly upon the other accounts
mentioned ; then,
1. He is partly God's natural Son, and partly his adopted
Son ; partly his eternal Son, partly a temporary Son ; partly
a begotten Son, partly a made Son. Of which distinction
in reference to Christ, there is not one iota in the whole book
of God.
2. He is made the Son of God by that which only ma-
nifests him to be the Son of God, as the things mentioned
do.
3. Christ is equivocally only, and not univocally called
the Son of God ; for that which hath various and diverse
causes of its being so, is so equivocally. If the filiation of
Christ hath such equivocal causes, as eternal generation,
actual incarnation, and exaltation, he hath an equivocal fi-
liation ; which, whether it be consistent with the Scripture,
which calls him the proper Son of God, needs no great pains
to determine.
2. The Scripture never conjoins these causes of Christ's
filiation, as causes in, and of the same kind ; but expressly
makes the one the sole cause constituting, and the rest, causes
manifesting only ; as hath been declared. And to shut up
this discourse, if Christ be the Son of man only, because
he was conceived of the substance of his mother, he is the
Son of God only, upon the account of his being begotten of
the substance of his Father.
Secondly, There remaineth only the consideration of those
texts of Scripture, which Mr. Biddle produceth to insinuate
the filiation of Christ to depend on other causes, and not his
eternal generation of the essence of his Father, which on
the principles laid down and proved, will receive a quick
and speedy despatch.
l.The first place named by him, and universally insisted
on by the whole tribe, is Luke i. 30 — 35. It is the last verse
only that I suppose weight is laid upon. Though Mr. B. name
the others, his masters never do so. That of ver. 33. [31,32.]
seems to deserve our notice in Mr. Biddle's judgment, who
changes the character of the words of it, for their signifi-
cancy to his purpose. The words are, ' Thou shalt con-
ceive in thy womb, and bring forth a son, and shalt call his
OF JESUS CHRIST. 269
name Jesus ; he shall be great, and shall be called the Son
of the Highest.' What Mr. B. supposes may be proved from
hence, at least how he would prove what he aims at, I know
not. That Jesus Christ, who was born of the Virgin, was
the Son of the Highest, we contend. On what account he
was so, the place mentioneth not ; but the reason of it is
plentifully manifested in other places, as hath been de-
clared.
The words of ver. 35. are more generally managed by
them. 'The Holy Ghost shall come upon thee, and the
power of the Highest shall overshadow thee ; therefore also
that holy thing which shall be born of thee, shall be called
the Son of God.' But neither do these particles, ^lo Kctl,
render a reason of Christ's filiation, nor are a note of the
consequent, but only of an inference or consequence, that
ensues from what he spake before. It being so as I have
spoken, * even that holy thing that shall be born of thee shall
be called the Son of God.' There is weight also in that
expression ; ayiov to ysvvoiinsvov : that ' holy thing that shall
be born of thee,'a'y{ov is not spoken in the concrete, or as
an adjective, but substantively, and points out the natural
essence of Christ, whence he was that holy thing. Besides,
if this be the cause of Christ's filiation which is assigned, it
mustbe demonstrated that Christ was on that account called
the Son of God ; for so hath it been said, that he should
be : but there is not any thing in the New Testament to
give light, that ever Christ was on this account called
the Son of God, nor can the adversaries produce any such
instance.
2. It is evident that the angel in these words acquaints
the blessed Virgin, that in, and by her conception, the pro-
phecy of Isaiah should be accomplished, which you have
chap. vii. 14. ' Behold a Virgin shall conceive and bear a
son, and shall call his name Immanuel,' as the express
words of ver. 31. in Luke declare; being the same with
these of the prophecy, ' Behold thou shalt conceive in thy
womb, and bring forth a son, and shalt call, &.c. ver. 31, 32.
And Matt. i. 21. this very thing being related, it is said ex-
pressly to be done according to what was foretold by the
prophet, ver. 33. repeating the very words of the Holy Ghost
by Isaiah, which are mentioned before. Now Isaiah fore-
270 OF THE PERSON
telleth two things. 1. That a Virgin should conceive. 2.
That he that was so conceived should be Immanuel, God
with us : or the Son of God, as Luke here expresses it. And
this is that which the angel here acquaints the blessed Vir-
gin withal upon her inquiry, ver. 34. even that according to
the prediction of Isaiah, she should conceive and bear a son,
thouo-h a virgin, and that that Son of her's should be called
the Son of God.
By the way, Grotius's dealing with this text, both in
his annotations on Isa. vii. as also his large discourse on
Matt. i. 21 — 23. is intolerable, and full of offence, to all that
seriously weigh it. It is too large here to be insisted on.
His main design is to prove, that this is not spoken directly
of Christ, but only applied to him by a certain general
accommodation. God may give time and leisure farther to
lay open the heap of abominations, which are couched in
those learned annotations throughout. Which also ap-
pears,
3. From the emphaticalness of the expression Sto koX
' even also,' that * holy thing' which is born of thee, even that
shall be called the Son of God ; and not only that eternal
Word that is incarnate. That iiyiov to jevvu>i.ievov, being in
itself avwTroararoi', shall be called the Son of God : shall be
called so, that is, appear to be so, and be declared to be so
with power. It is evident then, that the cause of Christ's
filiation is not here insisted on, but the consequence of the
Virgin's conception declared ; that which was * born of her
should be called the Son of God.'
And this Socinus is so sensible of, that he dares not say
that Christ was completely the Son of God, upon his con-
ception and nativity; which, if the cause of his filiation were
here expressed, he must be. ' It == is manifest (saith he) that
Christ before his resurrection was not fully and completely
the Son of God : being not like God before in immortality
and absolute rule.'
Mr. Biddle's next place, whereby the Sonship of Christ
is placed on another account, as he supposes, is John x. 36.
' Say ye of him whom the Father hath sanctified and sent
^ Constat igitur (ut ad propositum revertainur), CLristuin ante resurrectioncni
Di'i Filiuin plenc et perfecte non fuisse : cum ilii et inimortalitatis ct absoluti do-
niinii cum deo siniilitndo dcesset. Socin. Respon. ad Wiekiira. p. 225.
OF JESUS CHRIST. 271
into the world. Thou blasphemest; because I said, 1 am the
Son of God?'
That this Scripture is called to remembrance not at all
to Mr. B's advantage will speedily appear. For,
1. Here is not in the words the least mention whence,
or for what cause it is, that Christ is the Son of God, but
only that he is so ; he being expressed and spoken of, under
that description which is used of him twenty times in that
Gospel, 'he who is sent of the Father.' This is all that is in
this place asserted, that he whom the Father ' sanctified
and sent into the world,' counted it no robbery to be equal
with him, nor did blaspheme in calling himself his Son.
2. It is evident that Christ in these words asserts him-
self to be such a Son of God, as the Jews charged him with
blasphemy for affirming of himself that he was. For he
justifies himself against their accusation ; not denying in
the least, that they rightly apprehended and understood him,
but maintaining what he had spoken to be most true. Now
this was that which the Jews charged him withal, ver. 33.
that he being * man, blasphemed in making himself God.'
For so they understood him, that in asserting his Sonship,
he asserted also his Deity. This Christ makes good, namely,
that he is such a Son of God, as is God also. Yea, he makes
good what he had said, ver. 30, Avhich was the foundation of
all the following discourse about his blasphemy : ' I and my
Father are one.' So that
3. An invincible argument for the Sonship of Christ, to
be placed only upon the account of his eternal generation,
ariseth from this very place that was produced to oppose
it. He who is the Son of God, because he is * one with the
Father,' and God equal to him, is the Son of God upon
the account of his eternal relation to the Father : but that
such was the condition of Jesus Christ, himself here bears
witness to the Jews, although they are ready to stone him
for it. And of his not blaspheming in this assertion, he
convinces his adversaries by an argument a rriinoriy ver.
34, 35.
A brief analysis of this place will give evidence to this
interpretation of the words. Our Saviour Christ havino-
given the reason, why the Jews believed not on him, namely,
because they ' were not of his sheep,' ver. 26. describes
272 OF THE PERSON
thereupon both the nature of those sheep of his, ver. 27.
and their condition of safety, ver. 28. This he farther con-
firms from the consideration of his Father's greatness and
power, which is amplified by the comparison of it with
others, who are all less than he ; ver. 29. as also from his
own power and will, which appears to be sufficient for that
end and purpose from his essential unity with his Father ;
ver. 30. The effect of this discourse of Christ by accident,
is the ' Jews taking up of stones,' which is amplified by this,
that it was the second time they did so, and that to this
purpose, that they might stone him ; ver. 31. Their folly
and madness herein Christ disproves with an argument ah
absurdo; telling them, that it must be for some good work
that they stoned him, for evil had he done none ; ver. 32.
This the Jews attempt to disprove, by a new argument a
disparatis, telling him that it was not for a good work, but
for blasphemy, that he ' made himself to be God,' whom
they would prove to be but a man ; ver. 33. This pretence
of blasphemy Christ disproves, as I said before, by an argu-
ment a minori ; ver. 35, 36. and with another from the
efiects, or the works which lie did, which sufficiently proved
him to be God; ver. 27. 38. still maintaining what he said
and what they thought to be blasphemy, so that they at-
tempt again to kill him ; ver. 39. It is evident then, that
he still maintained what they charged him with.
4. And this answers that expression which is so frequent
in the Scripture, of ' God's sending his Son into the world,'
and that he came ' down from heaven, and came into the
world ;' John, iii. 13. Gal. iv. 4. All evincing his being the
Son of God, antecedently to that mission or sanctification,
whereby in the world he was declared so to be. Otherwise
not the Son of God was sent, but one to be his Son.
Acts xiii. 32, 33. is also insisted on : * We declare unto
you glad tidings, how that the promise which was made
unto the fathers, God hath fulfilled the same unto us, their
children, in that he hath raised up Jesus again; as it is also
written in the second Psalm, Thou art my Son, this day have
I begotten thee.'
He that can see in this text, a cause assigned of the
filiation of Christ that should relate to the resurrection, I
confess is sharper sighted than I. This I know, that if
OF JESUS CHRIST. 273
Christ were made the Son of God by his resurrection from
the dead, he was not the Son of God who died, for that pre-
ceded this his making to be the Son of God. But that God
* gave his only begotten Son to die,' that he spared not his
only Son, but gave him up to death ; I think is clear in
Scripture, if any thing be so.
2. Paul seems to interpret this place to me, when he
informs us, that ' Christ was declared to be the Son of God
with power by the resurrection from the dead ;' Rom. i. 3.
Not that he was made so, but he was declared, or made
known to be so. When being ' crucified through weakness,
he lived by the power of God ;' 2 Cor. xiii. 4. which power
also was his own ; John, x. 18,
According as was before intimated, ^Grotius interprets
these words, * Thou art my Son, this day have I begotten
thee : I have made thee a king ; which (he says) was ful-
filled in that, when all power was given him in heaven and
earth ;' Matt, xxviii. 18. as Justin in his colloquy with Try-
pho ; t6t£ yiviCTiv avrov Xiyiov yevicF^ai, I^otov t) yvUxng avTOv
s/jLiXXe jEvia^ai. 1. But then he was not the Son of God before
his resurrection : for he was the Son of God by his being
begotten of him : which as it is false, so contrary to his own
gloss on Luke, i. 35. 2. Christ was a king before his re-
surrection, and owned himself so to be, as hath been
shewed. 3. Justin's words are suited to our exposition of
this place : he was said to be then begotten, because then
he was made known to be so the Son of God. 4. That these
words are not applied to Christ in their first sense, in re-
spect of resurrection, from the preeminence assigned unto
him above angels by virtue of this expression, Heb. i. 5.
which he had before his death ; Heb. i. 6. Nor, 5. Are the
words here used to prove the resurrection, which is done in
the verses following out of Isaiah, and another Psalm ; ' and
as concerning that he raised him up from the dead,' &c.
ver. 34. But then,
3. It is not an interpretation of the meaning of that
passage in the Psalm, which Paul, Acts xiii. insists on ;
but the proving that Christ was the Son of God, as in that
Psalm he was called, by his resurrection from the dead ;
* Ego fill hodie te genui, id est regem te feci : hoc in Chrisfo impletum, cum ei
data oiunis potestas in cceIo et in terra. Matt, xxviii. 18, &c. Grot, in locum.
VOL. VIII. T
274 OF THE PERSON-
which was the great manifesting cause of his Deity in the
world.
What Mr. B. intends by the next place mentioned by
him, I know not. It is. Rev. i. 5. ' And from Jesus Christ
who is the faithful witness, and the first begotten of the
dead.' That Christ was the first who was raised from the
dead to a blessed and glorious immortality, and is thence
called the first begotten of them, or from the dead, and that
all that rise to such an immortality, rise after him, and by
virtue of his resurrection, is most certain and granted ; but
that from thence he is that only begotten Son of God,
though thereby he was only declared so to be, there is not
the least tittle in the text giving occasion to such an appre-
hension.
And the same also is affirmed of the following place of
Col. i. 18. where the same words are used again. He is the
head of the church, who is the beginning, rrpioTOTOKog Ik tC)v
viKpwv, 'the first-born of the dead.' Only I shall desire our
catechist to look at his leisure, a little higher into the chap-
ter, where he will find him called also Trpwroroicoe Traarjg
KTiaeiog, the first-born of all the creation ; so that he must
surely be iTjOWToroKoc before his resurrection : nay he is so
the first-born of every creature, as to be ''none of them : for
by him they were all created, ver. 16. He who is so before
all creatures, as to be none of them, but that they are all
created by him, is God blessed for ever : which when our ca-
techist disproves, he shall have me for one of his disciples.
Of the same kind is that which Mr. Biddle next urgeth
from Heb. i. 4, 5. only it hath this farther disadvantage, that
both the verses going immediately before, and that imme-
diately following after, do inevitably evince, that the con-
stitutive cause of the Sonship of Jesus Christ, a priori, is in
his participation of the divine nature, and that it is only ma-
nifested by any ensuing consideration, ver. 2, 3. The Holy
Ghost tells us, that ' by him God made the world, who is the
brightness of his glory and the express image of his person;'
•" So that •oTpaJTOTeJtoj wno-nj XTiVEouf is, o rt^BiTi; w^o naffng XTiVsajf qui genitus est
prior omni croatura, vel ante onineni creaturani, for so -ar^JTOf sonietinies signifies
comparatively. Arist. Avibus. w^Ztov i^apitcu, id est TrpoTE^ov. .Tolm i. 1.5. 'm^SncQ fjtov
nv (i. e.) TTfOTipoj, and 1 Jolin iv. 19. isrpSTo; hyaTrttcnv (i.e.) wpoTtpoj. His generation
was before the creation, indeed eternal. Tertuilian saith so too. Lib. de Trinitate.
Quomodo priinogenitus esse po(uit, nisi quia secundum divinitatcm ante omneni
creaturam ex Deo Patre Sermo processit.
OF JESUS CHRIST. 275
and this as the Son of God, antecedent to any exaltation as
Mediator: and ver. 6. 'He brings in the first begotten into
the world, and says, let all the angels of God worship him.'
He is the first begotten before his bringing into the world ;
and that this is proved by the latter clause of the verse,
shall be afterward demonstrated. Between both these,
much is not like to be spoken against the eternal Sonship
of Christ. Nor is the apostle only declaring his pre-emi-
nence above the angels, upon the account of that name of
his, the Son of God, which he is called upon record, in the
Old Testament ; but the causes also of that appellation he
had before declared.
The last place urged to this purpose is of the same im-
port. It is Heb. V. 5. ' So Christ also glorified not himself,
to be made a high-priest ; but he that said unto him, thou
art my Son, this day have I begotten thee.' When Mr. B.
proves any thing more towards his purpose from this place,
but only that Christ did not of his own accord undertake
the oflice of a mediator, but was designed to it of God his
Father, who said unto him, ' Thou art my Son this day have
I begotten thee,' declaring of him so to be, with power
after his resurrection, I shall acknowledge him to have bet-
ter skill in disputing, than as yet I am convinced he is pos-
sessed of.
And thus have I cleared the eternal Sonship of Jesus
Christ, and evinced the vanity of attempting to fix his pre-
rogative therein upon any other account : not doubting, but
that all who love him in sincerity, will be zealous of his glory
herein. For his growing up to be the Son of God by de-
grees, to be made a God in process of time, to be the adopted
Son of God ; to be the Son of God upon various accounts
of diverse kinds, inconsistent with one another, to have had
such a conception and generation, as modesty forbids to
think, or express ; not to have been the Son of God, until
after his death, and the like monstrous figments, I hope he
will himself keep his own in an everlasting abhorring of.
The farther confirmation of the Deity of Christ, whereby
Mr. Biddle's whole design will be obviated, and the vindi-
cation of the testimonies wherewith it is so confirmed from
his masters, is the work designed for the next chapter.
There are yet remaining of this chapter two or three
T 2
276 OF THE PERSOX
questions, looking the same way with those ah'ead)^ consi-
dered, and will upon the principles already laid down, and
insisted on, easily and in very few words be turned aside
from prejudicing the eternal Deity of the Son of God. His
tenth then is,
' What saith the Son concerning the prerogative of the
Father above him?' And answer is oiven, John xiv. 28. Mark.
xiii. 22. Matt. xxiv. 36. Whereunto is subjoined another of
the same ; ' What saith the apostle Paul ? Ans. 1 Cor. xv. 24.
28. xi.3.'
The intendment of these questions being the application
of what is spoken of Christ, either as mediator or as man,
unto his person, to the exclusion of any other consideration,
viz. that of a divine nature therein, the whole of Mr. Biddle's
aim in them is sufficiently already disappointed. It is true,
there is an order, yea a subordination in the persons of the
trinity themselves ; whereby the Son, as to his personality,
may be said to depend on the Father, being begotten of him ;
but that is not the subordination here aimed at by Mr. B,
but that which he underwent by dispensation as mediator,
or which attends him in respect of his human nature. All
the difficulty that may arise from these kinds of attribution
to Christ, the apostle abundantly salves in the discovery of
the rise and occasion of them; Phil. ii. 7 — 9. he who was
in the form of God, and equal to him, was, in the form of a
servant, whereunto he humbled himself, his servant, and less
than he. And there is no more difficulty in the questions
wherewith Mr. B. amuses himself and his disciples, than
there was in that, wherewith our Saviour stopped the mouth
of the Pharisees, viz. how Christ could be the Son of David,
and yet his Lord, whom he worshipped? For the places of
Scripture in particular urged by Mr. Biddle, John xiv. 28.
says our Saviour, 'my Father is greater than I,' {mittens misso,
says Grotius himself, referring the words to office not nature)
which he was, and is in respect of that work of mediation,
which he had undertaken ; '^but ' ina^qualitas officii non tolljt
ffiqualitatem naturae.' A king's son is of the same nature
with his father, though he may be employed by him in an
^ Ideo autom nusquam Scripturu est, quod Deus pater major sit Spiritu Sancto, vol
Spiritus Sanctus minor Deo Patrc : quia non sic assunipta est creatura in qua appa-
reret S. S. sicut assumptus est filius liominis, in qua forma ipsius Verbi Dei persona
prjesentarelur. August, lib. 1. di 'Iriuii. eap. 6.
OF JESUS CHRIST. 277
inferior office. He that was less than his Father, as to the
work of mediation, being the Father's servant therein, is
equal to him as his Son, as God to be blessed for ever. Mark.
xiii. 32. Matt. xxiv. 36. affirm, that the Father only ' knows
the times and seasons mentioned, not the angels, nor the Son.'
And yet notwithstanding it was very truly said of Peter to
Christ, 'Lord thou knovvest all things ;' John xxii, 17. He
that in, and of the knowledge and wisdom, which as man he
had, and wherein he grew from his infancy, knew not that
day, yet as he knew all things knew it : it was not hidden
from him, being the day by him appointed. Let Mr. Bid-
die acknowledge, that his knowing all things proves him to
be God, and we will not deny, but his not knowing the day
of judgment, proves him to have another capacity, and to be
truly man.
As ''man he took on him those affections, which we call
^ufftfca KOI adial5\nTa Tra^r)' amongst which, or consequently
unto which, he might be ignorant of some things. In the
meantime he who made all times, as Christ did, Heb. i. 2.
knew their end, as well as their beginning. He knew the
Father, and the day by hira appointed ; yea all things that
the Father hatli were his : and in him were all the 'treasures
of wisdom and knowledge hid ;' Col. ii. 3.
Paul speaks to the same purpose, I Cor. xv. 24, 28. The
kingdom that Christ doth now peculiarly exercise, is his
economical mediatory kingdom, which shall have an end put
to it, when the whole of his intendment in that work shall be
fulfilled, and accomplished. But that he is not also sharer
with his Father, in that universal monarchy, which, as God
by nature, he hath over all, this doth not at all prove. All
the argument from this place is but this ; Christ shall cease
to be mediator, therefore he is not God. And that no more
is here intended, is evident from the expression of it; 'Then
shall the Son himself be subject;' which if it intend any
thino- but the ceasins; from the administration of the me-
diatory kingdom, wherein the human nature is a sharer, it
would prove, that as Jesus Christ is mediator, he is not in
subjection to his Father, which himself abundantly hath ma-
"l 'AutojeVtiv c 61? Kaiyxovo; ulo<; o wjiv n Aff^paafx yinj'^ai, ciiv xal Im XTyjifnv, tupo-
xovf/ttj (TOvfitt .ttti 'nki,v^a, ncira, aa^Ka' ej^ei j/aj aii &eoth; avTOv to teAeiov. I'ruclus. Episcop.
Constan. Epist. ad Armenios.
278 OF THE PERSON
nifested to be otherwise. Of 1 Cor. xi. 3. and iii. 22, 23.
there is the same reason ; both speaking of Christ as me-
diator ; whence that no testimony can be produced against
his Deity, hath been declared.
He adds twelfth, ' Q. Howbeit is not Christ dignified, as
with the title of Lord, so with the title of God in the Scrip-
ture ? ^//s. Thomas saith, " my Lord, and my God.'' Verily,
if Thomas said, that Christ was his God, and said true, Mr.
B. is to blame, who denies liim to be God at all. With this
one blast of the Spirit of the Lord is his fine fabric of reli-
gion blown to the ground. And it may be supposed, that
Mr. B. made mention of this portion of Scripture, that he
might have the honour of cutting his own throat, and de-
stroying his own cause ; or rather, that God in his righte-
ous judgment hath forced him to open his mouth to his own
shame. Whatever be the cause of it, Mr. B. is very far
from escaping this sword of the Lord, either by his insinu-
ation in the present query, or diversion in the following ;
for the present ; it was not the intent of Thomas to dignify
Christ with titles, but to make a plain confession of his
faith, being called upon by Christ to believe. In this state
he professes, that he believes him to be his Lord and his
God. Thomas doubtless was a Christian ; and Mr. B. tells
us that Christians have but one God, chap. I. Qu. 1. Eph.
iv. 6. Jesus Christ then being the God of Thomas, he is the
Christian's one God ; if Mr. B. may be believed. It is not
then the dignifying of Christ with titles, which it is not for
men to do, but the naked confession of a believer's faith,
that in these words is expressed. Christ is the Lord and
God of a believer ; ergo, the only true God ; as 1 John v. 19.
Mr. B. perhaps will tell you, he was made a God; so one
abomination begets another, infidelity idolatry ; of this af-
terward. But yet he was not according to his companions
made a God before his ascension ; which was not yet, when
Thomas made his solemn confession.
Some attempt also is made upon this place by Grotius.
Kol 6 ^£oc fiov. ' Here first,' saith he, ' in the story of the
gospel is this word found ascribed by the apostle unto Jesus
Christ (which Maldonat before him observed for another
purpose) to wit, after he had by liis resurrection proved him-
self to be him, from whom life and that eternal, ought to be
OF JESUS CHRIST. 279
expected. And this custom abode in their church, as ap-
pears not only in the apostolical writings; E,ora. ix. 5. and
of the ancient Christians, as may be seen in Justin Martyr
against Trypho, but in the epistle also of Pliny unto Trajan,
where he says, that the Christians sang verses to Christ, as
to God :'« or as the words are in the author. Carmen Christo,
quasi Deo, dicere secum invicem.' What the intendment of
this discourse is, is evident to all those, who are a little ex-
ercised in the writings of them, whom our author all along
in his annotations takes care of. That Christ was now made
a God at his resurrection, and is so called from the power
wherewith he was entrusted at his ascension, is the aim of
this discourse. Hence he tells us, it became a custom to
call him God among the Christians, which also abode
amongst them. And to prove this custom, wrests that of the
apostle, Rom. ix. 5. where the Deity of Christ is spoken of,
in opposition to his human nature, or his flesh, that he had
of the Jews, plainly asserting a divine nature in him, call-
ing him God subjectively, and not only byway of attribu-
tion. But this is it seems a custom taken up after Christ's
resurrection to call him God, and so continued ; though
John testifies expressly, that he was God in the beginning.
It is true indeed, much is not to be urged from the expres-
sion of the apostles, before the pouring out of the Spirit
upon them, as to any eminent acquaintance with spiritual
things ; yet they had before made this solemn confession,
that Christ was the ' Son of the living God ;' Matt. xvi. 16
— 18. which is to the full as much as what is here by Thomas
expressed. That the primitive Christians worshipped Christ
and invocated him, not only as a God, but professing him
to be the true God and eternal life, we have better testimo-
nies than that of a blind Pagan, who knew nothing of them
nor their ways, but by the report of apostates, as himself
confesseth. But learned men must have leave to make
known their readino;s and observations, whatever become
of the simplicity of the Scripture.
* Hie primuraea vox in narratione Evangelica reperitur ab apostolis Jesu tributa,
postquani scilicet sua resurrectioiie probaverat se esse, a quo vita et quidem aeter-
na, expectari deberet. Mansit deinde ille mos in ecciesia, ut apparet non tantuin
in Scriptis Apostolicis ut, Rom. ix. 5. et veteruru Christianorum ut videre est apud
Justinuni INIarlyrem contra Tryphoneni, sed et in Plinii ad Trajanum Epistola, ubi
ait Cliiisti;inos Cliristo, ut Deo, Carolina cecinisse. Grot, in locum.
280 OF THE PERSON OF JESUS CHRIST.
To escape the dint of this sword, Mr. Biddle nextiy
queries.
'Q. Was he so the God of Thomas, as that he himself in
the meantime, did not acknowledge another to be his God?
* A. John XX. 17. Rev. iii. 12.'
True, He who being partaker of the divine essence, in
the form of God, was Thomas's God ; as he was mediator,
the head of his church, interceding for them, acknowledged
his Father to be his God. Yea God may be said to be his
God, upon the account of his Sonship, and personality, in
which regard he hath his deity of his Father, and is God of
God. Not that he is a secondary, lesser, made God, a hero,
semideus, as Mr. B. fancies him ; but ' God blessed for ever,'
in order of subsistence depending on the Father.
Of the same nature is the last question, viz. * Have you
any passage in the Scripture, where Christ at the same time
hath the appellation of God given to him, and is said to
have a God?
' A. Heb. i. 8, 9.'
By Mr. B.'s favour, Christ is not said to have a God, though
God be said to be his God, 2. ver. 8. Christ by Mr. Biddies
confession is expressly called God. He is then the one true
God with the Father, or another ; if the first, what doth he
contend about ? If the second, he is a God, that is not God
by nature, that is, not the one God of Christians, and con-
sequently an idol, and indeed such is the Christ that Mr, B,
worshippeth. Whether this will be waved by the help of
that expression, ver. 9. ' God thy God ;'-^vhere it is expressly
spoken of him, in respect of his undertaking the office of
mediation, wherein he was ' anointed of God with the oil of
o-ladness above his fellows,' God and his saints will iudsfe.
Thus the close of this chapter, through the good wise
hand of the providence of God, leaving himself and his truth
not without witness, hath produced instances, and evidences
of the truth op])osed, abundantly sufficient, without farther
inquiry and labour, to discover the sophistry and vanity of
all Mr. Biddle's former queries, and insinuations ; for which
let him have the praise.
DEITY OF CHRIST PROVED, &C. 281
CHAP. VIII.
An entrance into the examination of the Racovian catechism, in the business
of the Deity of Christ ; their arguments against it answered: and testi-
monies of the eternity of Christ vindicated.
Although the testimonies and arguments for the Deity of
Christ might be urged and handled to a better advantage,
if liberty might be used to insist upon them, in the method
that seems most natural for the clearing and confirmation
of this important truth, yet that I may do two works at once,
I shall insist chiefly, if not only, on those texts of Scripture,
which are proposed to be handled, and answered by the au-
thor or authors of the Racovian catechism, which work
takes up near one fourth part of their book, and (as it is
well known) there is no part of it, wherein so much dili-
gence, pains, sophistry, and cunning are employed, as in
that chapter, of the person of Christ, which by God's assist-
ance we are entering upon the consideration of.
Those who have considered their writings know, that
the very substance of all they have to say, for the evading
of the force of our testimonies, for the eternal Deity of
Christ, is comprized in that chapter, there being not any
thing material, that any of them have elsewhere written,
there omitted. And those who are acquainted with them,
their persons, and abilities, do also know, that their great
strength and ability for disputation, lies in giving plausible
answers, and making exceptions against testimonies, cavil-
ing at every word and letter, being in proof and argument
for the most part weak and contemptible. And therefore,
in this long chapter of near a hundred pages, all that them-
selves propose by way of argument against the Deity of
Christ is contained in two or three at the most ; the residue
being wholly taken up with exceptions to so many of the
texts of Scripture wherein the Deity of Christ is asserted,
as they have been pleased to take notice of. A course
which themselves are forced to» apologize for, as unbecom-
ing catechists.
I shall then, the Lord assisting, consider that whole
chapter of tlieiis, in both parts of it : as to what they have
» Interpres lect. Prcfat. ad Catecli. Raco.
282 DEITY OF CHRIST PROVED, AND
to say for themselves, or to plead against the Deity of
Christ ; as also what they bring forth for their defence
against the evidence of the light that shineth from the
texts, whose consideration they propose to themselves, to
which many of like sort, may be added.
I shall only inform the reader, that this is a business
quite beyond my first intention in this treatise, to whose
undertaking I have been prevailed on, by the desires and
entreaties of some, who knew that I had this other work
imposed on me.
Their first question and answer are,
* Q. 1. Declare'' now to me, what I ought to know con-
cerning Jesus Christ ?
' A. Thou must know, that of the things which thou
oughtest to know, some belong to the essence of Christ, and
some to his office.
'Q. 2. What are they which relate to his person?
' A. That only, that by nature he is a true man, even as
the Scriptures do often witness : amongst others, 1 Tim. ii. 5.
1 Cor. XV. 21. Such a one as God of old promised by the
prophets, and such as the creed, commonly called the apos-
tles, witnesseth him to be, which with us all Christians
embrace.'
Ans. That Jesus Christ was a true man, in his nature
like unto us, sin only excepted, we believe ; and do ab-
hor the abominations of Paracelsus, Wigelius, &c. and the
Familists amongst ourselves, who destroy the verity of liis
human nature. But that the Socinians believe the same,
that he is a man in heaven, whatever he was upon earth, I
presume the reader will judge, that it may be justly ques-
tioned, from what I have to offer (and shall do it in its
place) on that account. But that this is all that we ought
to know concerning the person of Christ, is a thing of
whose folly and vanity our catechists will be one day con-
vinced. The present trial of it between us depends in part,
•• Rogatum tc velini, ut milii ea de Jesu Cliristo exponas, qiiic me scire oporteat?
— Sciendum tibi est, qujedatn ad essentiam Jesu Christi, quffidam ad illius muuus re-
ferri, quajte scire oportet.
Quaenam ca sunt, qu;w ad personam i|)sins rcferuntur? — Id solum, quod natura
sit lionio verus, quemadmodura ea de re crebro Scripfura' sacra; testaiitnr : inter
alias, 1 Tim. ii. b. ct 1 Cor. xv. 21. qualem olim Dous per prophctas proriiiM'raf,
ct qualem eliam esse testatur fidei symbolum, (piod vulgo apostolicum vocant.quud
nubibcuni universl Cliristiani amplectuntur.
TESTIMONIES THEREOF VINDICATED. 283
on the consideration of the Scriptures, which shall afterward
be produced to evince the contrary : our plea from whence
shall not here be anticipated. The places of Scripture they
mention prove him to be a true man : that as man he died
and rose : but that he who was man, was not also in one
person God (the name of man there expressing the person,
not the nature of man only), they prove not. The prophets
foretold that Christ should be such a man, as should also
be the Son of God, begotten of him; Psal.ii. 7. 'the mighty
God;' Isa. ix 6, 7. 'Jehovah?' Jerem. xxiii. 6. * The Lord
of hosts ;' Zech. ii. 8, 9. And the Apostles' Creed also (as
it is unjustly called) confesseth him to be the only Son of
God, our Lord, and requires us to believe in him, as we do
in God the Father : which if he were not God, were an ac-
cursed thing ; Jerem. xvii. 5.
' Q. 3. Is "^ therefore' the Lord Jesus a pure (or mere)
man ?
* A. By no means ; for he was conceived of the Holy
Ghost, born of the virgin Mary, and therefore from his very
conception and birth was the Son of God : as we read
Luke i. 35, that I may not bring other causes, which thou
wilt afterward find in the person of Christ, which most evi-
dently declare, that the Lord Jesus can by no means be
esteemed a pure (or mere) man.'
Ans. 1. But I have abundantly demonstrated, that
Christ neither was, nor was called the Son of God, upon
the account here mentioned, nor any other intimated in the
close of the answer, whatever ; but merely and solely, on
that of his eternal generation of the essence of his Father.
2. The enquiry is after the essence of Christ, which
receives not any alteration by any kind of eminency, or
dignity that belongs to his person. If Christ be by essence
only man, let him have what dignity or honour he can have
possibly conferred upon him, let him be born by what means
soever, as to his essence and nature, he is a man still, but
a man, and not more than a man ; that is, purus homo, a
<^ Ergo Doniinus Jesus est pnrus homo ? — Nullo pacto ; etenini est conceptus e
Spiritu Sancto, natus ex Maria Virgine, coque ab ipsa conceptione et ortu Filius Dei
est, ut ea de re Luke, i. 35. legimus, iibi angelus ]Mariam ita alloquitur: Spiritus
Sanctus supervenict m to, &c. Ut alias causas non afferatn, quas postmodum in
Jesu Christi persona deprehendes, quae evidentissime ostendunt, Dominum Jesuni
pro puro honiine nullo raodo accipi posse.
284 DKITY OF CHRIST PROVED, AND
'mere man/ and not (f}vctei^eoc, ' God by nature ;' but such a
God as the Gentiles worshij)ped ; Gal. iv. 8. His being
made God, and the Son of God, afterward, which our cate-
chists pretend, relating to office and dignity, not to his
nature, exempts him not at al! from being a mere man.
This then is but a flourish to delude poor simple souls into
a belief of their honourable thoughts of Christ, whom yet
they think no otherwise of, than the Turks do of Mahomet ;
nor believe he was otherwise indeed, or is to Christians, than
as Moses to the Jews. That which Paul speaks of the idols
of the heathen, that they were not gods by nature, may ac-
cording to the apprehension of these catechists be spoken
of Christ ; notwithstanding any exaltation or deification that
he hath received ; he is by nature no God. Yea, the appre-
hensions of these gentlemen concerning Christ, and his
deity, are the same upon the matter \»ith those of the heathen,
concerning their worthies and heroes, who by an a7ro3"£wo-tc
were translated into the number of their gods ; as Jupiter,
Hercules, and others. They called them gods indeed ; but
put them close to it, they acknowledged that properly there
was but one God, but that these men were honoured, as
being upon their great worth, and noble achievements,
taken up to blessedness and power. Such an hero, an Hermes
or Mercury, do they make of Jesus Christ : who for his
faithful declaring the will of God was deified ; but, in
respect of essence and nature, which here is enquired after,
if he be any thing according to their principles, (of making
which supposal I shall give the reader a fair account) he
was, he is, and will be a mere man to all eternity, and no
more. They allow him no more, as to his essence, than that,
wherein he was like * us in all things, sin only excepted,'
Heb. ii. 17.
*Q. You'' said a little above, that the Lord Jesus is by
nature man, hath he also a divine nature ?
* A. No: for that is not only repugnant to sound reason,
but also to the Scriptures.'
But this is that which is now to be put to the trial ;
whether the asserting of the Deity of Christ be repugnant to
*• Dixeras paulo superiiis Duiiiiiiuiii Jcsuin natuia esse lioniiiiciii ; ati ick'ni liabct
naturajii diviaain ?- -Ncfjiiaquam : nam id iion solum rationi saiiac, vituih ctiain
Divinis Uteris repiigiiat.
TESTIMONIES THEREOF VINDICATED." 285
the Scriptures or no? and as we shall see in the issue, that
as these catechists have not been able to answer, or evade
the evidence of any one testimony of Scripture, of more than
an hundred, that are produced for the confirmation of the
truth of his eternal Deity, so notwithstanding the pretended
flourish here at the entrance, that they are not able to pro-
duce any one place of Scripture, so much as in appearance,
rising up against it. For that right reason, which in this
matter of mere divine revelation they boast of, and give it
the pre-eminence in their disputes against the person of
Christ, above the Scripture, unless they discover the conso-
nancy of it to the word, to the \q.\v and testimonies, what-
ever they propose on that account, may be rejected with as
much facility, as it is proposed. But yet, if by right reason
they understand reason, so far captivated to the obedience
of faith, as to acquiesce in whatever God hath revealed, and
to receive it as truth, than which duty there is not any
more eminent dictate of right reason indeed ; we for ever
deny the first part of this assertion, and shall now attend to
the proof of it ; nor do we here plead, that reason is blind
and corrupted, and that the natural man cannot discern the
things of God, and so require that men do prove themselves
regenerate, before we admit them to judge of the truth of
the propositions under debate, which though necessary for
them, who would know the gospel for their own good, so as
to be wise unto salvation, yet it being the grammatical and
literal sense of propositions, as laid down in the word of the
Scripture, thatwe are to judge of in this case, we require no
more of men to the purpose in hand, but an assent to this
proposition (which if they will not give, we can by unde-
niable demonstration compel them to). Whatever God, who is
prima Veritas, hath revealed is true, whether we can compre-
hend the things revealed or no : which being granted, we
proceed with our catechists in their attempt.
' Q. Declare* how it is contrary to right reason.
' A. First in this regard, that two substances having
contrary properties cannot meet in one person ; such as are.
f Ccdo qui ration! sanse repugnat ?^ — Primo, ad eum raoduro, quod dure sub-
stantias, proprietatibus adveisae, coire in unara personam nequeant, ut sunt niorta-
lem et immortalem esse, principium habere, et principle jcarere ; inutabileiu et ini-
niutabilem existere. Deinde, quod dure naturae, personam singulae constituentes, in
28G DEITY OF CHRIST PROVED, AND
to be mortal and immortal ; to have a beginning ; and to want
a beginning ; to be changeable and unchangeable.
* 2. Because *tvvo natures, each of them constituting a
person, cannot likewise agree, or meet in one person : for
instead of one, there must (then) be two. persons, and so also
two Christs would exist : whom all without controversy ac-
knowledge to be one, and his person one.'
And this is all which these gentlemen offer to make
good their assertion, that the Deity of Christ is repugnant
to right reason ; which therefore upon what small pretence
they have done, will quickly appear.
1. It is true, that there cannot be such a personal unit-
ing of two substances with such diverse properties, so as
by that union to make an exequation, or an equalling of
those diverse properties ; but that there may not be such a
concurrence, and meeting of such different substances in
one person, both of them preserving entire to themselves
their essential properties, which are so diverse, there is no-
thing pleaded nor pretended. And to suppose that there
cannot be such an union, is to beg the thing in question,
against evidence of many express testimonies of Scripture,
without tendering the least inducement for any to grant their
requests.
2. In calling these properties of the several natures in
Christ adverse or contrary, they would insinuate a consi-
deration of them as of qualities in a subject, whose mutual
contrariety should prove destructive to the one, if not both ;
or by a mixture cause an exurgency of qualities of another
temperature. But neither are these properties such qualities,
nor are they inherent in any common subject, but insepara-
ble adjuncts of the different natures of Christ, never mixed
with one another, nor capable of any such thing to eternity,
nor ever becoming properties of the other nature, which they
belong not unto, though all of them do denominate the per-
son, wherein both the natures do subsist. So that instead
of pleading reason, which they pretended they would, they
do nothing in this first part of their answer, but beg the
thing in question; which being of so much importance, and
unam personam coiivcnire itideni nequcant ; nam loco unius duas personas esse
oporteret, atque ita duos Christos existere, qucm untiin esse, et unaiii ipsiiis personam
omnes citraonuiem controversiam agnoscunt.
TESTIMONIES THEREOF VINDICATED. 287
concernment to our souls, is never like to be granted them
on any such terms. Will Christ on their entreaties, cease to
be God ?
Neither is their second pretended argument of any other
kind. 1, We deny, that the human nature of Christ had any
such subsistence of its own, as to give it a proper per-
sonality, being from the time of its conception, assumed into
subsistence with the Son of God. This we prove by express
texts of Scripture ; Isa. vii. 14. ix. 6. John i. 14. Rom. i. 3.
ix. 5. Heb. ii. 15. Luke i. 35. Heb. ix. 14. Acts iii. 15. xx.
28. Phil. ii. 7. 1 Cor. ii. 8, &c. And by arguments taken
from the assigning of all the diverse properties by them men-
tioned before, and sundry others, to the same person of
Christ, &c. That we would take it for granted, that this
cannot be, is the modest request of these gentlemen with
whom we have to do.
2. If by natures constituting persons, they mean those,
who antecedently to their union, have actually done so, we
grant they cannot meet in one person ; so that upon this
union they should cease to be two persons. The personality
of either of them being destroyed, their different beings
could not be preserved. But if by constituting, they un-
derstand only that which is so in potentia, or a next possi-
bility of constituting a person ; then, as before, they only
beg of us, that we would not believe, that the person of the
Word did assume the human nature of Christ, that * holy
thing, that was born of the Virgin,' into subsistence with
itself 5 which for the reasons before-mentioned, and others
like to them, we cannot grant.
And this is the substance of all that these men plead,
and make a noise with in the world, in an opposition to the
eternal Deity of the Son of God. This pretence of reason
(which evidently comes short of being any thing else), is
their shield and buckler in the cause they have unhappily
undertaken. When they tell us of Christ's being hungry
and dying, we say, it was in the human nature, wherein he
was obnoxious to such things no less than we, being therein
* made like unto us in all things, sin only excepted.' When
of his submission and subjection to his Father, we tell them
it is in respect of the office of Mediator, which he willingly
undertook; and that his inequality unto him, as to that office.
288 UEITV OF CHRIST PROVED, AND
doth no way prejudice his equality with him, in respect of his
nature and being. But when with Scriptures and arguments
from thence, as clear and convincing, as if they were written
with the beams of the sun, we prove our dear Lord Jesus in
respect of a divine nature whereof he was partaker from eter-
nity, to be God blessed for ever : they tell us it cannot be, that
two such diverse natures, as those of God and man, should be
united in one person : and it cannot be so, because it cannot
be so, there is no such union among other things. And these
things must be, that those who are approved may be tried:
but let us hear them out.
* Q. But ^vhereas they shew, that Christ consisteth of a di-
vine and human nature, as a man consisteth of soul and body,
what is to be answered them?
' A. That here is a very great difference. For ^they say,
that the two natures in Christ are so united, that Christ is
both God and man. But the soul and body are in that man-
ner conjoined in man, that a man is neither soul nor body,
nor neither soul nor body do singly of themselves constitute
a person. But as the divine nature by itself constitutes a
person, so it is necessary that the human nature should do.'
j4ns. 1. In what senseit may be said, that Christ, that
is, the person of Christ, consisteth of a divine and human
nature, was before declared. The person of the Son of God
assumed the human nature into subsistence with itself, and
both, in that one person are Christ.
2. If our catechists have no more to say to the illustra-
tion given to the union of the two natures in the person of
Christ by that of the soul and body in one human person,
but that there is a great difference in something between
them, they do but filch away the grains that are allowed to
every similitude ; and shew wherein the comparats differ,
but answer not to that wherein they do agree.
3. All that is intended by this similitude, is to shew, that
besides the change of things, one into another, either by the
loss of one, as of water into wine by Christ, and besides
f Cum vcro illi ostcndunt, Christum sic ex iiatura divina et humana coiistare, qucm-
adinoduni homo exaniiiioft corpore constet, quid illisrespoiulenduiri'! — Permagnum
hie esse discrinicn : illi enim aiunt, duas naturas in Chrislo ita uuitas esse, ut Cliristus
sit Deus et homo; animo vcro et corpus ad eum niodum iu homine conjuncta sunt,
ut nee aniuia nee corpus ipse lionio sit, nee enim anima, nee corpus sigillatim
personam constituunt. Atut natura divina per sc constituit personam, ita humana
constituat per se, necesse est.
TESTIMONIES THEREOF VINDICATED. 289
the union that is in physical generation by mixture, whereby
and from whence some third thing ariseth, that also there is
a substantial union, whereby one thing is not turned into
another, nor mixed with it. And the end of using this si-
militude (which to please our catechists we can forbear,
acknowledging, that there is not among created beings any
thing that can fully represent this, which we confess ' with-
out controversy to be a great mystery'), only to manifest the
folly of that assertion of their master on John i. that if the
' Word be made flesh' in our sense, it must be turned into
flesh; for, saith he, 'one thing cannot be made another, but
by change, conversion, and mutation into it.' The ab-
surdity of which assertion is sufficiently evinced, by the sub-
stantial union of soul and body, made one person, without
that alteration and change of their natures which is pleaded
for. Neither is the Word made flesh by alteration, but by
union.
4. It is confessed that the soul is not said to be made the
body, nor the body said to be made the soul, as the Word is
said to be made flesh ; for the union of soul and body is not
a union of distinct substances, subsisting in one common
subsistence, but a union of two parts of one nature, whereof
the one is the form of the other. And herein is the dissimili-
tude of that similitude. Hence will that predication be jus-
tified in Christ; 'the Word was made flesh,' without any
change or alteration, because of that subsistence whereunLo
the flesh, or human nature of Christ was assumed, which is
common to them both. And so it is in accidental predica-
tions. When we say a man is made white, black, or pale,
we do not intend that he is, as to his substance, changed
into whiteness, &.c. but that he who is a man, is also be-
come white.
5. It is true that the soul is not a person, nor the body ;
but a person is the exurgency of their conjunction; and
therefore we do not say, that herein the similitude is urged ;
for the divine nature of Christ had its own personality ante-
cedent to this union : nor is the union of his person, the union
of several parts of the same nature, but the concurrence of
several natures in one subsistence.
6. That it is of necessity that Christ's * human nature
should of itself constitute a person,' is urged upon the old
VOL. VIII. u
290 DEITY OF CHRIST PROVED, AND
account of begging the thing in question. This is that which
in the case of Christ we deny; and produce all the proofs
before-mentioned to make evident the reason of our denial.
But our great masters here say the contrary ; and our un-
der cathechists are resolved to believe them. Christ was a
true man, because he had the true essense of a man, soul
and bodj', with all their essential properties. A peculiar
personality belongeth not to the essence of a man, but to his
existence in such a manner. Neither do we deny Christ to
have a person, as a man, but a human person. For the
human nature of Christ subsisteth in that, which though it
be in itself divine, yet as to that act of sustentation which
it gives the human nature, it is the subsistence of a man.
On which account the subsistence of the human nature of
Christ is made more noble and excellent, than that of any
other man whatever. And this is the whole plea of our ca-
techists from reason, that whereto they so much pretend,
and which they give the pre-eminence unto, in their attempts
against the Deity of Christ, as the chief, if not the only, en-
gine they have to work by. And if they be thus weak in the
main body of their forces, certainly that reserve which they
pretend from Scripture, whereof indeed they have the mean-
est pretence and shew that ever any of the sons of men had,
who were necessitated to make a plea from them, in a matter
of so great concernment as that now under consideration,
will quickly disappear. Thus then they proceed : •
' Q. Declares also how it is repugnant to Scripture, diat
Christ hath a divine nature.
* A. First, because that the Scripture proposeth to us,
one only God by nature, whom we have above declared to
be the Father of Christ. Secondly, the same Scripture tes-
tifieth, that Jesus Christ was by nature a man, whereby it
taketh from him any divine nature. Thirdly, because whatever
divine thing Christ hath, the Scripture plainly teacheth that
8 Doce etiara, qui id repugnet Scriplurae, Cliristum liabere divinara naturam. —
Priiuum, ea ratione, quod Scriptura nobis uiiuin tantum natura Dcuni ))roponat,
quem superius dcmonstravinius esse Christi patreni. Secundo, cadeiii Scriptura tes-
tatur, Jesura Cliristum natura esse hoiuinera, ut su])erius, ostensum est; quo ipso,
illi naturam adirait divinam. Tertio, quod quicquid divinum Cliristus liabeat, Scrip-
tura eum patris dono habere apcrte doceat, Alatt. xxviii. 18. Phil. ii. 9. 1 Cor. xv.
27. John. V. 19. x. 25. Dcnique cum uadera Scriptura apertissime ostendat, Jesum
Christum omnia sua facta divina non sibi, nee alicui naturffi divinaj sua;; scd patri
sue vindicare solitum fuisse, planum facit, earn divinam in Christo naturam prorsus
otiosam, ac sine onini causa futuram fuisse.
TESTIMONIES THEREOF VINDICATED. 291
he had it by a gift of the Father; Matt, xxviii. 18. Phil. ii.
9. 1 Cor. XV. 27. John v. 19. x. 25. Lastly, because the same
Scripture most evidently shewing, that Jesus Christ did not
vindicate and ascribe all his divine works to himself, or to
any divine nature of his own, but to his Father, makes it
plain, that divine nature in Christ was altogether in vain,
and would have been without any cause.'
And this is that which our catechists have to pretend
from Scripture against the Deity of Christ; concluding that
any such divine nature in him would be superfluous and
needless, themselves being judges. In the strength of what
here they have urged, they set themselves to evade the evi-
dence of near fifty express texts of Scripture, by themselves
produced and insisted on, giving undeniable testimony to
the truth they oppose. Let then what they have brought
forth be briefly considered.
. 1. The Scripture doth indeed propose unto us 'one only
God by nature,' and we confess that that only true God is
the ' Father of our Lord Jesus Christ ;' but we say, that the
Son is partaker of the Father's nature, of the same nature
with him, as being his proper Son, and by his ov/n testimony
one with him. He is such a Son (as hath been declared)
as is begotten of the essence of his Father, and is therefore
God blessed for ever. If the Father be God by nature, so
is the Son, for he is of the same nature with the Father.
2. To conclude that Christ is not God, because he is man,
is plainly and evidently to beg the thing in question. We
evidently demonstrate in the person of Christ, properties that
are inseparable adjuncts of a divine nature, and such also
as no less properly belong to a human nature : from the
asserting of the one of these, to conclude to a denial of the
other, is to beg that which they are not able to dig for.
3. There is a twofold communication of the Father to
the Son; 1. By eternal generation; so the Son receives his
personality, and therein his divine nature, from him who
said unto him, 'Thou art my Son, this day have I begotten
thee :' and this is so far from disproving the Deity of Christ,
that it abundantly confirms it : and this is mentioned, John
V. 19—22. This Christ hath by nature. 2. By collation of
gifts, honour and dignity, exaltation, and glory upon him as
u 2
292 DEITY OF CHRIST PROVED, AND
Mediator, or in respect of that office, which he humbled him-
self to undergo, and for the full execution whereof, and in-
vestiture with glory, honour, and power, was needful, which
is mentioned. Matt, xxviii. 18. Phil. ii. 9. 1 Cor. xv. 27.
which is by no means derogatory to the Deity of the Son ;
for inequality in respect of office is well consistent with
equality in respect of nature. This Christ hath by grace.
Matt, xxviii. 18. Christ speaks of himself as throughly fur-
nished with authority for the accomplishing of the work of
mediation, which he had undertaken. It is of his office, not
of his nature, or essence that he speaks. Phil. ii. 9. Christ
is said to be exalted, which he was in respect of the real ex-
altation given to his human nature, and the manifestation
of the glory of his divine, which he had with his Father be-
fore the world was, but had eclipsed for a season. 1 Cor.
XV. 27. relates to the same exaltation of Christ as before.
4. It is false, that Christ doth not ascribe the divine works
which he wrought to himself and his own divine power, al-
though that he often also make mention of the Father, as by
whose appointment he wrought those works as Mediator;
John v. 27. * My Father worketh hitherto, and I work ;' ver.
19, 'For whatsoever things the Father doeth, these alsodoeth
the Son ;' ver. 21. ' For as the Father raiseth up the dead and
quickeneth them, even so the Son quickeneth whom he will.'
Himself wrought the works that he did, though as to the
end of his working them, which belonged to his office of
mediation, he still relates to his Father's designation and
appointment. And this is the whole of our catechists plea
from reason and Scripture against the Deity of Christ. For
the conclusion of the superfluousness, and needlesness of
such a divine nature in the Mediator, as it argues them to be
ignorant of the Scripture, and of the righteousness of God,
and the nature of sin, so it might administer occasion to
insist upon the demonstration of the necessity which there
was, that he who was to be Mediator between God and man,
should be both God and man, but that I aim at brevity, and
the consideration of it may possibly fall in upon another ac-
count; so that here I shall not insist thereon.
Nextly, then, they address themselves to that which is
their proper work (wherein they are exceedingly delighted).
TESTIMONIES THEREOF VINDICATED. 293
viz. in giving in exceptions against the testimonies produced
for the confirmation of the truth under consideration, which
they thus enter upon.
'Q. But'' they endeavour to assert the divine nature of
Christ from the Scriptures.
*A. They endeavour it, indeed, divers ways; and that
whilst they study either to evince out of certain Scriptures
what is not in them, or whilst they argue perversely from
these things which are in the Scriptures, and so evilly bring
their business to pass.'
These it seems are the general heads of our arguments
for the Deity of Christ : but before we part we shall bring
our catechists to another reckoning, and manifest both that
what we assert is expressly contained in the Scriptures, and
what we conclude by ratiocination from them, hath an evi-
dence in it, which they are not able to resist. But they say,
' Q. What' are those things which they labour to evince,
concerning Christ out of the Scriptures, which are not con-
tained in them?
' A. Of this sort is (as they speak) his pre-eternity, which
they endeavour to confirm with two sorts of Scriptures.
1 . Such as wherein they suppose this pre-eternity is expressed
2. Such as wherein though it be not expressed, yet they
think that it may be gathered from them.'
That we do not only suppose, but have also as great an
assurance as the plain, evident, and redoubled testimony of
the Holy Ghost can give us, of the eternity of Jesus Christ,
shall be made evident in the ensuing testimonies, both of the
one sort and the other ; especially such as are express there-
unto ; for in this matter we shall very little trouble the rea-
der with collections and arguings, the matter inquired after
being express and evident in the words and terms of the
Holy Ghost himself. They say then :
' Q. Which'' are those testimonies of Scripture which
seem to them to express his pre-eternity ?
h Atqui illi e Scripturis illam divinara in Cliristo naturaiu asserere conantur ? — Co-
nantur quideni variis modis : idque dum student, aut e Scripturis quibusdam cvin-
cere, qua in iis non habentur, aut dum ex iis, quae in Scripturis habentur, perperam
ratiocinantur, ac male rem suam conficiunt.
' Quje vero sunt ilia, qua; illi de Christo e Scripturis evincere laborant quas illic
non habentur? — Est illius, ut loquunlur, prajsternitas, quam duplici Scripturarum
genere approbare nituntur. Prinium ejusmodi est, in quo preeasternitatera banc ex-
pressam jiutant. Secundum, in quo licet expressa non sit, earn tamen colligi arbitrantur.
^ Quaenani sent testiraonia Scripturse, quje videntur ipsis earn praeaBternitatera ex-
294 DEITY OF CHRIST PROVED, AND
'A. They are these, in which the Scripture witnesseth
of Christ that he was in the beginning, that he was in hea-
ven, that he was before Abraham; John i. 1. vi. 62- viii. 58.'
Before 1 come to the consideration of the particular
places proposed by them to be insisted on, I shall desire to
premise one or two things. As,
1. That it is sufficient for the disproving of their hypo-
thesis concerning Christ, if we prove him to have been ex-
istent before his incarnation, whether the testimonies where-
by we prove it, reach expressly to the proof of his eternity
or no. That which they have undertaken to maintain is, that
Christ had no existence before his conception and birth of
the Virgin : which if it be disproved, they do not, they can-
not deny but that it must be on the account of a divine na-
ture ; for as to the incarnation of any pre-existing creature,
(which was the Arians madness) they disavow, and oppose it.
2. That these three places mentioned, are very far from
being all, wherein there is express confirmation of the eter-
nity of Christ : and, therefore, v/hen I have gone through the
consideration of them, I shall add some others also, which
are of no less evidence and perspicuity than these, whose
vindication we are by them called unto.
To the first place mentioned they thus proceed :
' Q. What' dost thou answer to the first?
'A. In the place cited, there is nothing about that pre-eter-
nity, seeing here is mention of the beginning, Avhich is op-
posed to eternity. But the word beginning is almost always
in the Scripture referred to the subject matter, as maybe seen,
Dan. viii. 1. John xv. 27. 16.4. Acts xi. 15. and, therefore,
seeing the subject matter here is the gospel, whose descrip-
tion John undertakes, without doubt, by this word beginning,
John vmderstood the beginning of the gospel.'
This place being express to our purpose, and the matter
of great importance, I shall first confirm the truth contended
for from thence, and then remove the miserable subterfuge
priraere? — Sunt ea, in quibus Scriptura teslatur de Christo, ipsuin fuisse in princi-
pio, fuisse in coelo, fuisse ante vVbralianium, John i. 1. vi. 62. viii. 58.
' Quid vero ad jjiimum respondcs ? — in loco citato iiiliil habetur, de ista pra3-
tcternitate, cum liic principii nieiitio fiat, quod pra-'ajternitati cpponitur. Priucipii
vero vox in Scripturis fere semper ad subjectam refertur matoriam, ut videre est,
Dan. viii. 1. Joli. xv.'27.xvi. 4. Acts xi. 13. cum igitur liic subjecta sit materia Evan-
gelium.ciijusdescriptioncmsusccpit Johannes, sine dubio per vocem banc princijiii,
principium Evangolii Johannes intellexit.
TESTIMONIES THEREOF VIKDICATED. 295
which our catechists have received from their great apostles,
uncle and nephew.
1. That John thus expressly insisting on the Deity of
Christ in the beginning of his gospel, intended to disprove
and condemn sundry that were risen up in those days, deny-
ing it, or asserting the creation, or making of the world to
another Demiurgus, we have the unquestionable testimony
of the"' first professors of the religion of Jesus Christ, with
as much evidence and clearness of truth as any thing can
be tendered on uncontrolled tradition : which at least will
give some insight into the intendment of the Holy Ghost in
the words.
2. That by 6 Xoyog, howsoever rendered, verbum or senno,
or on what account soever he be so called, either of being
the eternal Word and Wisdom of the Father, or as the great
revealer of his will unto us, (which yet of itself is not a suffi-
cient cause of that appellation, for others also reveal the will
of God unto us ; Acts xx.27. Heb. i. 1.) Jesus Christ is in-
tended is on all hands confessed, and may be undeniably
evinced from the context. This 6 Xoyog, came into the world
and was rejected by his own, ver, 11. yea, expressly he was
made flesh, and was the only begotten of God, ver. 14.
3. That the whole of our argument from this place, is
very far from consisting in that expression, ' in the beginning,'
though that, relating to the matter whereof the apostle treats,
doth evidently evince the truth pleaded for. It is part of our
catechists' trade, so to divide the words of Scripture, that
their main import and tendence, may not be perceived. In
one place they answer to the first words, * in the beginning;'
in another to, ' he was with God,' and ' he was God ;' in a third
to that, ' all things were made by him ;' in a fourth (all at a
great distance one from another) to, ' the Word was made
flesh.' Which desperate course of proceeding, argues that
their cause is also desperate, and that they durst not meet
this one testimony as by the Holy Ghost placed and ordered
for the confirmation of our faitli, without such a bold man-
gling of the text, as that instanced in.
"» Irenseus ae hseresjib. 3. c. IJ. Epipban. lib. 1. Tom. 2. hseres. 27, 28. 30. &c.
lib. 2. Tom. 2. Ha;res. 69. Theodoret. Epitom. Hferet. lib. 2. Euseb. Histor. lib. 3.
c. 27. Causam post alios banc scribendi prcecipuam tradunt omiies(veteres) ut veneno
in ecclesiam jam turn sparso, authoritate sua?, quae apud oranes Christianura nomen
profitentes, non poterat non esse maxima, medicinam faceiet. Grot. Prsefat. ad An-
notat. in Evang. Jolian.
296 DEITY OF CHRIST PROVED, AND
4. I shall then insist upon the whole of this testimony
as the words are placed in the contexture by the Holy Ghost,
and vindicate them from what in several places they have
excepted against several parcels of them. Thus then from
these words (these divine words, whose very reading re-
claimed as eminent a scholar" as the world enjoyed any in
his days, from atheism) we proceed.
1. He that was in the beginning, before the creation of
the world, before any thing, of all things that are made, was
made, who was then with God, and was God, who made
all things, and without whom nothing was made, in whom
was life, he is God by nature blessed for ever ; nor is there in
the whole Scripture a more glorious and eminent description
of God, by his attributes, name, and works, than here is
given of him concerning whom all these things are spoken ;
but now all this is expressly affirmed of the ' Word that was
made flesh,' that is confessedly of Jesus Christ; therefore, he
is God by nature blessed for ever. Unto the several parts
of this plain and evident testimony, in several places they ex-
cept several things, thinking thereby to evade that strength
and light, which each part yields to other, as they lie, and
all of them to the whole ; I shall consider them in order as
they come to hand.
1. Against that expression, ' in the beginning,' they ex-
cept in the place mentioned above, that it doth not signify
preeternity, which hath no beginning. But,
1. This impedes not at all the existence of Jesus Christ
before the creation, although it denies, that his eternity is
expressly asserted. Now to affirm that Christ did exist be-
fore the whole creation, and made all things, doth no less
prove him to be no more a creature, but the eternal God,
than the most express testimony of his eternity doth, or
can do.
2. Though eternity have no beginning, and the sense of
these words cannot be, 'in the beginning of eternity,' yet eter-
nity is before all things, and ' in the beginning' may be the de-
" Novum Testamentiim divinilns oblatum apcrio. Aliud agenfi exhibet sc mihias-
spectu primo augustissiinum illud caput .loliannis Evangelist;r et Apostoli. In priii-
cipio erat verbuni. Lego parlciii capitis, et ita coninioveor legens, ut repeiitc diviiii-
tatcm argunicnti, ct script! majestateni, auctoritateniquc ; scnscrini, longo infcrvallo
oumiljuseloquentiaj humana; viribus pra;euntcin. Ilorrebat corpus : stupcliat animus,
ct totiini ilium dicni sic aflicicbar, ut qui esseni, ipse milii incertus viderer esse.
Francisc. Junius.
TESTIMONIES THEREOF VINDICATED. 297
scription of eternity, as it is plainly; Prov. viii. 23. ' From
everlasting,' and * in the beginning before the earth was,' are
of the same import. And the Scripture saying, that * in the
beginning the Word was,' not, 'was made,' doth as evidently
express eternity, as it doth in those other phrases of, "'be-
fore the world was,' or 'before the foundation of the world,'
which more than once it insists on.
3. By ' in the beginning,' is intended before the creation
of all things. What will it avail our catechists, if it doth
not expressly denote eternity ? Why, the word ' beginning' is
to be interpreted variously, according to the subject matter
spoken of, as Gen. i. 1. wliich being here the gospel, it is the
beginning of the gospel that is intended. But,
1. Be it agreed that the word ' beginning' is to be under-
stood according to the subject matter, whereunto it is ap-
plied ; that the apostle doth firstly and nextly treat of the
gospel, as to the season of its preaching is most absurd. He
treats evidently and professedly of the person of the author
of the gospel, of the Word that was God, and was made flesh.
And that this cannot be wrested to the sense intended, is
clear ; for 1. The apostle evidently alludes to the first words
of Genesis : ' In the begiiming God created heaven and
earth :' and the Syriac translation from the Hebrew, here
places n'tz;"in : so here, in the ' beginning the Word made all
things.' 2. The following words, ' the Word was with God,'
manifests the intendment of the Holy Ghost to be, to declare
what, and where the Word was before the creation of the
world, even with God. 3. The testimony that he was God in
the beginning, will no way agree with this gloss : take his
being God in their sense, yet they deny, that he was God in
the beginning of the gospel, or before his suffering, as hath
been shewed. 4. The sense given by the Socinians to this
place is indeed senseless. ' In the beginning (say they), that
is, when the gospel began to be preached by John Baptist
(which is plainly said to be, before the world was made), the
Word, or the man Jesus Christ (the Word being afterward
said to be made flesh, after this whole description of him, as
the Word) was with God, so hidden as that he was known
only to God (which is false, for he was known to his mother,
to Joseph, to John Baptist, to Simeon, Anna, and to others),
" Jolin xvii. 5.
298 DEITY OF CHRIST PROVED, AND
and the Word was God, that is, God appointed, that he
should be so afterward, or made God (though it be said, he
was God then, when he was with God) and all things were
made by him ; tb.e new creature was made by him, or the
world by his preaching, and teaching, and working miracles
was made, or reformed' (that is, something was mended by
him) ; such interpretations we may at any time be supplied
withal at an easy rate. 5. To view it a little farther. ' In
the beginning;' that is, ' when John preached Jesus, and said,
Behold the Lamb of God ; was the word ;' or Jesus was, that
is, he was, when John preached that ho was : ' egregiam vero
laudem!' He was, when he was. ' The word was in the be-
ginning ;' that is, Jesus was flesh and blood, and then was
afterward made flesh, and dwelt among us, when he had dwelt
amongst us. And this is that interpretation which Faustus
Socinus receiving from his uncle Lselius first set up upon ; in
the strength whereof he went forth unto all the abominations
which afterward he so studiously vented.
Passing by those two weighty and most material passages
of this testimony, 'the Word was God, and the Word was
with God,' the one evidencing his oneness of nature with,
and the other his distinctness of personality from, his Father;
our catechists, after an interposition of near twenty pages, fix
upon ver. 3. and attempt to pervert the express words and
intendment of it, having cut it off from its dependance on
what went before, that evidently gives light into the aim of
the Holy Ghost therein : their words concerning this verse
are,
*Q. Declare ''to me with what testimonies they contend to
prove that Christ created the heaven and the earth ?
P Exponc igitur niilii, quibus testiinoniis approbarc contciuhint, Cbristum cceluin
et terrain crcassc ? — lis, ubi scriptum cxtat, quod per cum omnia facta sint, ot sine
CO factum sit nihil, quod factum sit; Jobn i. 3. ct iterum, liuiudus per ij)5um fac-
tus est, ver. 10. ct rursus, quod in eo omnia sunt condita, &:c. Col. J. 16. Et quod
Deus per eum sajculafecerit, Heb. i. 2. denique ; et ex eo, tu in principle, &c. ver.
10—12.
Qui vero ad prinium testimonium rcspondes.'— Primum, non liabctur in primo
tcstinionio crcata sunt, vcrum facta sunt. Deindc, ait Johannes, facta esse per eum ;
qui modus loquendi, non eum, qui prima causa sit alicujus rei, verum causam se-
cundam aut mediani cxprimit. 1)( iiiquc, vox omnia non pro OTunibus prorsus re-
bus hie suniitur, scd ad subjectani materiam rcstriiigitur omnino, quod frcqucntissi-
mum est in libris divinis, jji-.tsertini ]\'ovi 'I'estanienii, cujus rei cxemphnii singulare
extat; 2 Cor. v. 17. in <]uo liabetur scrmo dc re, liuic, de qua Johannes tractat,
admoduni simili, ubi dicitur, omnia nova facta esse; cum ccrtuui sit multa extare,
qux nova facta non sunt. Cum vero subjccla apud Joannem materia sit Evange-
TESTIMONIES THEREOF VINDICATED. 299
' A. With those, where it is written, that by him all things,
and without him was nothing made that was made, and the
world was made by him ;' John i. 3. 10. as also Col. i. 16.
Heb. i. 2. 10—12.
*Q. But how dost thou answer to the first testimony?
'1. It is not in the first testimony, they were created,
but they were made. 2. John says 'they were made by him;'
which manner of speaking doth not express him who is the
first cause of any thing, but the second or mediate cause.
Lastly, the word ' all things,' is not taken for all things
universally, but is altogether related to the subject matter,
which is most frequent in the Scriptures, especially of the
New Testament, whereof there is a signal example, 2 Cor.
V. 17. wherein there is a discourse of a thing very like to
this, whereof John treats, where it is said, * all things are
made new;' when as it is certain, that there are many things
which are not made new. Now whereas the subject matter
in John is the gospel, it appeareth that this word ' all things,'
is to be received only of all those things which belong to
the gospel.
' But why doth John add, that without him nothing was
made that was made?
' John added these words, that he might the better illus-
trate those before spoken, ' All things were made by him ;'
which seem to import, that all those things were made by
the Word, or Son of God, although some of them, and those
of great moment, were of such sort, as were not done by
him, but the apostles : as the calling of the Gentiles,
the abolishing of legal ceremonies. For although these
things had their original from the preaching and works of
the Lord Jesus, yet they were not perfected by Christ him-
self, but by his apostles ; but yet not without him. For the
apostles administered all things in his name and authority,
liuin, apparet vocera omnia, de iis omnibus, qua3 quoque mode ad Evaiigelium per-
tinent, accipi debere.
Cur vero addidit Johannes, quod sine eo factum est nihil, quod factum est? — ■
Addidit hjee Johannes, ut eo melius illustraret ilia superiora, omnia per ipsum
facta sunt, qure earn vim habere videntur, per solum Verbum vel Filiuni Dei omnia
ilia facta esse, licet ejus generis quffdam, et quidem magni monienti, non per ipsuni,
verum per apostolos facta fuerint : ut est vocatio Gentium, et legalium ceremoniarura
abolitio; licet enim ha2C originem ab ipsis sermonibus etoperibus Domini Jesu trax-
erint, ad eifectum tamen non sunt perducta per ipsum Christum, sed per ipsius apos-
tolos, non tamen sine ipso. Apostoli enim omnia nomine, ct authoritate ipsius ad-
rainistrarunt, ut etiam ipse Dominus ait, sine me nihil facere potestis. Job. xv. 3.
300 DEITY OF CHRIST PROVED, AND
as the Lord himself said. Without me ye can do nothing.
John XV. 5.'
Thus to the third verse, of which afterward. We shall
quickly see how these men are put to their shifts to escape
the sword of this witness, which stands in the way to cut
them off in their journeyin'Z" to curse the church and people
of God, by denying the Deity of their blessed Saviour.
1. The connexion of the words is wholly omitted, ' He
was God, and he was in the beginning: with God, and all
things were made by him.' The words are an illustration
of his divine nature, by divine power and works. He was
God, and he made all things. * He that made all things is
God;' Heb. iii. 4. 'The Word made all things;' John i. 3.
therefore he is God. Let us see what is answered.
1. It is not said they were created by him, but made.
But the word here used by John is the same that in sundry
places the Septuagint (whom the writers of the New Testa-
ment followed) used about the creation. As Gen. i. 3. Kai
fiTTfv 6 3"£oe FfvrjS'/jrw 0wc> ^ai lyevsro (j)C)g. and ver. 6. iyivaTO
arspiiofjia: and if, as it is affirmed, he was in the beginning
(before all things) and made them all, he made them out of
nothing; that is, he created them. To create is but to pro-
duce something out of nothing, nothing supplying the term
from whence of their production. But,
'2. They are said to be made by him : its St avrov, which
denotes not the principal, but mediate, or instrumental
cause.'
But it is most evident that these men care not w^hat they
say, so they may say something that they think will trouble
them whom they oppose.
1. This might help the Arians, who fancied Christ to be
created or made before all things; and to have been the in-
strumental cause, whereby God created all other things ;
but how this concerns them to insist on, who deny that
Christ had any existence at all before the world was some
thousands of years old, is not easy to be apprehended.
2. In their own sense this is not to the purpose, but ex-
pressly contradictory to what they offer in the last place, by
way of answer to the latter part of the third verse. Here
they say he is not the principal efficient cause but the second
and mediate ; there, that all things were either done by him.
TESTIMONIES THEREOF VINDICATED. 301
or in his name and authority ; which certainly denotes the
principal cause of the thing done. But,
3. This very expression is sundry times used concerning
God the Father himself, whom our catechists will not there-
fore deny to have been the principal efficient cause of the
things ascribed to him : Rom. xi. 36. from him, and gi avTov
'by him are all things ;' 1 Cor. i. 9. ' God is faithful dl ov, by
whom you are called :' Gal. i. 1. ' Paul an apostle, not of
men, nor by man, but dia 'Irjt70u Xptorou, kcu Qeov Trarpbg, by
Jesus Christ, and God the Father;' Ephes. i. 1. dta ^eXijixaTog
Qeov, 'by the will of God.' So that this also is frivolous :
thus far we have nothing to the purpose. But,
'4. All things, are to be referred to the gospel ; all things
of the gospel whereof John treats; so are the words to be
restrained by the subject matter :' but,
1. This is merely begged. John speaks not one word
of the gospel as such ; gives no description of it, its nature,
or effects ; but evidently, plainly, and directly speaks of the
Word that was God, and that made all things, describing
him in his eternity, his works, his incarnation, his employ-
ment, his coming into the world, and his business ; and treats
of the gospel, or the declaration of the will of God by Jesus
Christ, distinctly afterward, from ver. 14. and forwards.
2. For the expression, 2 Cor. v. 17. 'all things are be-
come new ;' it is expressly restrained to the new creature, to
them that are in Jesus Christ, but as to this general expres-
sion here, there is no colour why it should be so restrained:
the expression itself every where signifying the creation of
all things; see Gen. ii. 1, 2. Psal. xxxiii. 6. cxxi. 2. Isa.
xxxvii. 16. xliv. l9. Ixii. 2. Jer. xxxii. 17. Actsxiv. IS.xvii.
24. And this is it which they plead to the first part of the
verse, ' by him all things were made.'
2. The other expression, they say is added to manifest,
* that what was done after by the apostles, was not done with-
out him ; and that is the meaning of these words. And with-
out him was nothing made, that was made.' But,
1. Their irpwrov xptvdog, of referring the whole passage to
the description of the gospel, whereof there is not the least
tittle nor intimation in the text, being removed out of the way,
this following figment falls of itself.
2. This gloss is expressly contrary to the text. The 'all
302 DEITY OF CHRIST riiOVED, AND
things' here mentioned, are the ' all things' that were made
in the beginning of the world ; but this gloss refers it to
the things made in the end of the world.
3. It is contradictory to itself; for by. 'the beginning,'
they understand the beginning of the gospel, at the first
preaching of it ; but the things, that they say here were
made by Christ, are things that were done after his ascension.
4. It is true, the apostles wrought not any miracles, ef-
fected no mighty works, but by the presence of Christ with
them (though the text cited to prove it ; John xv. 5. be
quite of another importance, as speaking of gospel obedience,
not works of miracles or conversions) ; but that those works
of theirs, or his by them, are here intended, is not offered to
proof by our catechists. And this is the sense of the words
they give ; ' Christ, in the beginning of the gospel, made all
things; or all things were made by him; even those which
he made by others, after his ascension into heaven :' or thus
'AH things,' that is, some things 'were made/ that is,
mended, ' by him,' that is, the apostles, in the beginning of
the gospel, that is, after his ascension.'
5. Our sense of the words is plain and obvious, says the
apostle ; ' He who was in the beginning, and was God, made
all things ;' which he first expresseth positively ; and then
by an universal negative confirms and explains what was be-
fore asserted in an universal affirmative, 'without him was
nothing made, that was made.' And this is the sum of what
they have to except against this part of our testimony, than
which nothing can be more vain and frivolous.
2. The tenth verse is by them taken under consideration,
and these words therein : ' The world was made by him :'
against which this is their procedure.
' Q. Whaf dost thou answer to the second ?
1 Quid vero respondes ad secundum? — Primum, quod liic non scribat Johannes,
mundum esse creatuni, sed factum. Deinde, eo loquendi modo utitur, qui niediam
causam dcsignat, ait enim, mundum per cum factum. Doniquc, iia^c vox raundus,
quemaduiodum ct alia,', quaj prorsus idem in Scripturis valcnt, non solum caelum et
terram dcnotat, verum prater alias significationcs, vol genus liunianuni designat, ut
locus praiscns ostendit, ubi ait, in mundo crat, et mundus eurn non agnovit, 1 John
i. 10. et mundus eurn secutus est, John xii. 19. aut etiam futuram immorlalitatem, ut
apparet, Heb. i. 6. ubi ait, et eurn itcrum introducit primogeiiitiim in mundum, ait,
ctadorent cum omncs angeli Dei ; quod de futuro mundo accipi apparet c cap. 'J.
ejusdem Epistola;, ubi ait, etcnim non angelis subjecit nmndum fulurum, de quo lo-
quinnir. At nusquam deco locutus fut^rat, nisi vcr. (i. cap. 1. prceterea, habes locum cap.
X. ver. 5. ubi de Cliristo loquens, ait, propterea ingrcdiens in mundum, ait ; Imstiam et
oblationem noluisti, vcruni corpus adaptasti milii ; ubi cum palani sit eurn loqui de mun-
TESTIMONIES THEREOF VINDICATED. 303
' A. 1. That John doth not write here, that the world was
created, but made. 2. He uses the same manner of speech,
which signifieth the mediate cause, for he saith, the world
was made by him. Lastly, this word munclus, the world, as
others of the same import, do not only denote heaven and
earth, but besides other significations, it either signifieth
human kind, as the present place manifesteth. He was in the
world, and the world knew him not: and John xii. 19. or
also future immortality, as Heb. i. 6. which is to be under-
stood of the world to come, as it appears from chap.ii. where
he saith, he hath not put the world to come into subjection
to the angels, of which we speak: but he had nowhere
spoken of it, but chap. i. 6. Furthermore, you have a place,
chap. X. 5. where, speaking of Christ he saith; Wherefore
coming into the world, he saith. Sacrifice and offering thou
wouldest not have, but a body, &c. Where, seeing it is evi-
dent that he speaks of that world into which Jesus being
entered, was made our priest, as all the circumstances de-
monstrate, it appears, that he speaks not of the present, but
of the world to come ; seeing, chap. viii. 4. he had said of
Christ, if he were on earth he should not be a priest.'
The two first exceptions have been already cashiered :
those which follow are of as little weight or consideration.
For,
1. It is confessed, that the word 'world' hath in Scripture
various acceptations, and is sometimes taken for men in the
world : but that it can be so taken, when the world is said to
be made or created, when it is equivalent to all things, when
it is proposed as a place whereunto any comes, and where
he is, as is the state of the expression here, there can nothing
more absurd, or foolish be imaoined.
2. Heb. i. 6. speaks not of the world to come; nor is
there any place in the Scripture,where the word 'world'doth
signify immortality, or the world to come, nor any thing
looking that way. Heb. ii. 5. mention is made not simply of
the world, but of the world to come ; nor doth that expres-
sion of the apostle relate unto that of chap. i. 6. where the
word 'world' is used, but to what goes before and after in the
do, in queni ingressus Jesus, sacerdos noster faclus est (ut circumstantije omnes de-
monstrant), apparet, non de preesenti, sed de future mundo agi, quandoquidem cap.
3. ver. 4. de Christo dixerat, si in terris esset, ne sacerdos quideiu esset.
304
DEITY OF CHRIST PROVED, AND
same chapter, where the thing itself is insisted on, in other
terms. Nor is the future immortality intended there by the
world to come, but the present state of the Christian church,
called the 'world to come,' in reference to that of the Jews,
which was past, in that use of speech, whereby it was ex-
pressed before it came ; as also, chap, vi. 5. Nor is the world
to come, life eternal, or blessed immortality ; life is to be had
in it ; but immortality, and the world to come, are not the
same : nor is that world ever said to be made ; nor is it any
where described as made already, but as to come ; as Matt,
xii, 32. Luke xviii. 30. xx. 35. Eph. i. 21. nor can it be said
of the world to come, that it knew not Christ, as it is of this
that he made. Nor can Christ be said to come into that
world in the beginning, which he did not until after his re-
surrection ; nor is the world to come, that whereof it is said
in the next verse, which expounds this, he came dg ra 'iSia,
' to his own,' for then, ' his own ui 'idioi, knew him not :' so that
there is not the least colour, or pretence of this foppery, that
here they would evade the testimony of the Holy Ghost
withal.
3. Those words, Heb. xi. 5. 'coming into the world he
said,' 8cc. do not in the least intimate any thing of the world
to come, but express the present world, into which Christ
came, w hen God prepared a body for him, at his incarnation,
and birth, which was in order to the sacrifice, which he af-
terward offered in this world, as shall be evidently mani-
fested, when we come to the consideration of the priesthood
of Christ.
It remains only that we hear their sense of these words,
which they give as followetli.
'Q. But"^ what dost thou understand by these words. The
world was made by him ?
' A. A twofold sense may be given of them ; 1. That human
■■ Quid vero per hjec, raundus per cum factus est, intelligis? — Duplex eoruin scnsus
dari potest: prior, quod genus humanuin j)cr Cliristum rcforinatuni, et quasi dcnuo
factum sit, coquod ille generi liuraano, quod pcrierat, etaiternEe mortisubjectunierat,
vitam attulit, eainque semi)iternam (quod etiaiii mundo Joliannes exprobrat, qui per
Christum ab interitu vindicatus, euni non agiiovcrit, sed spreverit, et rcjecerit). Is cnim
mos Hebraici sermonis, quod in cjusmodi loqueridi modis, verba faceru, crearc, idem
valeant, quod denuo facere, et denuo crearc, idque propterca, quod verbis, quajcom-
posita vocant, ea lingua careat. Posterior vero seiisus est, quod ilia immortalitas,
quam expectanius per Christum, quantum ad nos, facta sit: quemadmodum eadem
futurum saecuium, liabita ratione nostri, vocatur, licet jam Cbristo et angelis sit
pr^esens.
TESTIMONIES THEREOF VINDICATED. 305
kind was reformed by Christ, and as it were made again,
because he brought life, and that eternal to human kind,
which was lost, and was subject to eternal death ; (which
also John upbraideth the world withal, which being vindi-
cated by Christ from destruction, acknowledged him not,
but contemned and rejected him), for that is the manner of
the Hebrew speech, that in such terms of speaking, the
words, to make, and create, are as much as to make again,
or to create again, because that tongue wants those words,
that are called compounds. The latter sense is, that that
immortality which we expect, is as to us, made by Christ ;
as the same is called the world to come, in respectof us, al-
though it be present to Christ, and the angels.'
1. That these expositions are destructive to one another'
is evident : and yet which of them to adhere unto our cate-
chists know not : such good builders are they, for to esta-
blish men in the faith. Pull down they will, though they
have nothing to offer in the room of what they endeavour to
destroy.
2. That the latter sense is not intended, was before evinced.
The world, that was made in the beginning, into which Christ
came, in which he was, which knew him not, which is said to
be made, is a world : is not immortality, or life eternal ; nor
is there any thing in the context, that should in the least give
countenance to such an absurd gloss.
3. Much less is the first sense of the words tolerable.
For,
1. It is expressly contradictory to the text. * He made
the world ;' that is, he reformed it, and ' the world knew him
not;' when the world is not reformed, but by the knowledge
of him.
2. To be made, doth no where simply signify to be re-
newed or reformed, unless it be joined with other expressions,
restraining its significancy to such renovation.
3. The world was not renewed by Christ whilst he was
in it : nor can it be said to be renewed by him, only on the
account of laying the foundation of its renovation in his
doctrine. By him the world was made, that is, he preached
that doctrine, whereby some in the world were to be reformed.
The world that Christ made knew him not : but the renewed
world know him.
VOL. vni. X
306 DEITY OF CHRIST PROVED, AND
4. The Hebraism of making, for reforming, is commonly
pretended ; without any instance for its confirmation. John
wrote in Greek, which language aljounds with compositions
above any other in the world, and such as on all occasions
he makes use of.
There is one passage more, that gives strength to the tes-
timony insisted on, confirming the existence of Christ in his
divine nature, antecedently to his incarnation, and that is,
ver. 14. ' The Word was made flesh.' Who the Word is, and
what, we have heard. He who w'as in the beginning, who
was God, and was with God, who made all things, who made
the world, in whom was light and life, he was made flesh.
Flesh, so as that thereupon he dwelt amongst men, and con-
versed with them. How he was, and how he was said to be
made flesh, I have declared in the consideration of his eter-
nal Sonship, and shall not again insist thereon. This, after
the interposition of sundry questions, our catechists take thus
into consideration.
* Q. How' do they prove Christ to have been incarnate?
' A. From those testimonies, where according to their
translation it is read, the Word was made flesh; John i. 41, See.
' Q. How dost thou answer it ?
* A. On this account, because in that testimony, it is not
said (as they speak), God was incarnate, or the divine nature
assumed the human. The Word Avas made flesh, is one thing,
and God was incarnate, or the divine nature assumed the
human, another. Besides, these words, the Word was made
flesh, or rather, the Speech was made flesh, may, and ought
to be rendered, the Word was flesh. That it may be so ren-
' E qiiibus vero tcstlnioiiiis Scripturas dcmonstrare conantur, Christum (ut loquun-
tur) iiicarnaluiii esy ? — Ex Vu, ubi secitnduiii eoruni versioncm legilur, A'erbuni caro
factum (.ssc ; John i. 14. ct Phil. ii. 6, 7. 1 Tim. iii. 16, &c. — Qiiomodo ad pri-
iiium respoiides? — Ea ratioiie, quod in co testiuionio non habeatur Dcum (ut lo-
quuntur) iiicarnatum esse, aut quod natura divina assumpscrit Imnianam. Aliudeiiiiu
est, A'eibum caro facluni est, aliud, Deus incartiatus est (ut loquuntur) vel natura
divina assumjiserit liuniaiiani. Pra?tcrea, li?ec verba, Verbuni caro factum est, vel
polius, Sermo caro factus est, possunt, et dibent ila reddi, Sernio caro fuit. Posse
ita reddi, e testimoniis, in quibus vox iyeuro (qiuu liic per factum est traiislala est)
verbo fuit reddita iiivenitur, apparet; ut in cudem, cap. v. 6. et Luca; xxiv. 19.
Fuit homo missus a Deo, &c. Et, Qui fuit vir, propheta, 6cc. Debere vero reddi
j)er verbuni fuit, ordo verborum Johannis docet, qui valde inconvenienter ioquutus
fuisset, sermoiiem carneni factum esse, id est, ut adversarii interprctantur, naturain
divinam assumpsisse humanam, postquam ea jam de iiio sermone cxposuisset, qua;
iiativitatem hominis Jesu Christ! subsccuta sunt; ut sunt h;iic ; Johainiem Baptistam
de iilo testatum esse; ilhiin in mundo fuisse ; a suis non fuissc reccptum; quod lis,
a quibus leceptus fuisset, potestatcni dedcrit, ut filii Dei liercut.
TESTIMONIES THEREOF VINDICATED. 30'?'
dered, appears from the testimonies, in which the word
lyiv£To (which is here translated) was made, is found ren-
dered by the word, was ; as in this chap. ver. 6. and Luke
xxiv. 19, &c. Also that it ought to be so rendered, the order
of John's words teacheth, who should have spoken very in-
conveniently, the Word was made flesh, that is, as our adver-
saries interpret it, the divine nature assumed the human,
after he had spoken those things of the Word, which fol-
lowed the nativity of the man Christ Jesus, such as are these :
John bare witness of him ; he came into the world ; he was
not received of his own; that to them that received him, he
gave power to become the sons of God.'
This is the last plea they use in this case ; the dying
groans of their perishing cause are in it; which will provide
them neither with succour, or relief. For,
1. It is not words, or expressions, that we contend about.
Grant the thing pleaded for, and we will not contend with
any living about the expressions, wherein it is by any man
delivered. By the incarnation of the Son of God, and by the
Divine nature assuming the human, we intend no more than
what is here asserted, the Word, who was God, was made
flesh.
2. All they have to plead to the thing insisted on, is, that
the word lyivero, may, yea ought to be translated, ' fuit,*
*was,' and not ' factus est,' * was made. But,
1. Suppose it should be translated was, what would it
avail them ? He that was a man, was made a man. In that
sense it expresses what he was, but withal denotes how he
came so to be. He who was the Word before, was also a
man ; let them shew us any other way, how he became so,
but only by being made so, and upon a supposition of this
new translation, they may obtain something. But,
2. How will they prove, that so much as it may be ren-
dered by ' fuit,' 'was.' They tell you it is so in two other places
in the New Testament ; but doth that prove that it may so
much as be so rendered here? The proper sense, and com-
mon usage of it is, 'was made;' and because it is once or
twice used in a peculiar sense, may it be so rendered here,
where nothing requires that it be turned aside from its most
usual acceptation ; yea much enforcing it thereunto.
3. That it ought to be rendered by * fuit,' 'was,' they plead
X 2
308 DEITY OF CHRIST PROVED, AND
the mentioning before of things done after Christ's incar-
nation (as we call it), so that it cannot be, he was made
flesh ; but,
1. Will tliey say, that this order is observed by the apo-
stle, that that which is first done, is first expressed, as to all
particulars? What then becomes of their interpretation,
who say the Word was made God by his exaltation, and made
flesh in his humiliation; and yet how much is that, which
in their sense was last expressed, before that which went be-
fore it? Or will they say, in him was the life of man, before
he was made flesh? When the life of man, according to
them, depends on his resurrection solely, which was after
he ceased to be flesh in their sense. Or what conscience
have these men, that in their disputes will object that to
the interpretation of others, which they must receive, and
embrace for the establishing of their own?
2. The order of the words is most proper; John having
asserted the Deity of Christ, with some general concomi-
tants and consequences of the dispensation, wherein he un-
dertakes to be a Mediator ; in his fourteenth verse enters
particularly upoa a description of his entrance upon his
employment, and his carrying it on by the revelation of
the will of God ; so that without either difficulty or strain-
ing, the sense and intendment of the Holy Ghost falls in
clearly in the words.
3. It is evident, that the word neither may, nor ought
to be translated according to their desire. For,
1. It being so often said before, that the Word was, the
Word is still j/v, and not lytvtTo ; in the beginning the Word
tvas, and the Word ivas God, and the W^ord ivas with God.
The same was; he u'as in the world, he ifcs the light; still
the same word ; so that if no more were intended, but what
was before expressed, the terms would not be changed with-
out exceedingly obscuring the sense ; and therefore, lyivero
must signify somewhat more than j/i^.
2. The word iyivsro applied to other things in this very
place, denotes their making, or their original, which our
catechists did not question in the consideration of the places
where it is so used ; as ver. 3. 'all things were t7iade by him,
and without him was nothing made, that was made, and
ver. 10. the world was rnadf; by him.'
TESTIMONIES THEREOF VINDICATED. 309
3. This phrase is expounded accordingly in other places,
as Rom. i. 3. tov yevofiivov Ik GiripfiaTog Aaj3(8 Kara aapKa,
' made of the seed of David according to the flesh ;' and
Gal. iv. 4. ytvojuevov tic yvvaiKoq, ' made of a woman ;' but
they think to salve all by the ensuing exposition of these
words.
' Q. How* is that to be understood, the Word was flesh ?
' A. That he by whom God perfectly revealed all his will,
who is therefore , called ' Sermo' by John, was a man, subject
to all miseries, and afllictions, and lastly to death itself.
For the Scripture useth the word flesh in that sense, as is
clear from those places, where God speaks, My Spirit shall
not always contend with man, seeing he is flesh ; Gen. vi. 3.
and Peter, All flesh is grass ; 1 Pet. i. 24.'
This is the upshot of our catechists exposition of this
first chapter of John, as to the person of Christ. Which is,
1. Absurd, upon their own suppositions ; for the testimo-
nies produced affirm every man to be flesh : so that to say
he is a man, is to say he is flesh ; and to say that man was
flesh, is to say that a man was a man, inasmuch as every
man is flesh.
2. False, and no way fitted to the intendment of the
Holy Ghost ; for he was made flesh antecedently to his
dwelling amongst us ; which immediately follows in the
text; nor is his being made flesh suited to any thing in his
place, but his conversation with men, which answers his in-
carnation, not his mediation ; neither is this exposition con-
firmed by any instance from the Scriptures, of the like ex-
pression used concerning Jesus Christ ; as that we urge is,
Rom. i. 3. Gal. iv. 4. and other places. The place evidently
affirms, the Word to be made something that it was not be-
fore, when he was the Word only; and cannot be affirmed
of him, as he was man; in which sense he was always ob-
noxious to miseries and death.
And this is all which our catechists in several places
have thought meet to insist on, by way of exception or op-
position to our undeniable and manifest testimonies from
' Qua ratioiie illud intelligendum est, Sermonem carnem fiiisse ? — Quod is, per
quein Deus vuluntatein suuin ouiuem perfecte exposuissel, et |)ropterea a Joliaiine
Sernio appellatus fuisset, homo fuerit, omnibus niiseriis, et alHictionibus, ac uiorti
denique subjectus. Eteiiiui vocem caro eo sensuScriptura usurpat, ut ex lis locis per-
epicuum est, ubi Deus loquitur. Non conteiidet spiiitus nicus cum homine in aater-
sium, quia caro est, Gen. vi. 3. Et Pctrus, omnis caro ut ra-iiuni ; 1 Pet. i. ",'4.
310 DEITY OF CHRIST PROVED, AND
this first chapter of John, unto the great and sacred truth
contended for ; which I have at large insisted on, that the
reader from this one instance, may take a taste of their deal-
ing in the rest ; and of the desperateness of the cause which
they have undertaken, driving them to such desperate shifts,
for the maintenance and protection of it ; in the residue I
shall be more brief.
John vi. 62. is in the next place taken into consideration.
The words are, * What and if ye shall see the Son of man
ascend up where he was before r' What we intend from hence,
and the force of the argument from this testimony insisted
on, will the better appear, if we add unto it those other
places of Scripture, wherein the same thing is more ex-
pressly and emphatically affirmed, which our catechists
cast (or some of them) quite into another place, on pretence
of the method wherein they proceed, indeed to take off
from the evidence of the testimony, as they deal with what
we plead from John the first; the places I intend are;
John iii. 13. ' And no man hath ascended up to heaven,
but he that came down from heaven, even the Son of man,
who is in heaven.'
Ver. 31. ' He that cometh from above, is above all. He
that cometh from heaven, is above all.'
John viii. 23. ' Ye are from beneath, I am from above.'
John xvi. 28. * I am come forth from the Father, and am
come into the world ; and again I leave the world, and go to
the Father.*
Hence we thus argue. He that was in heaven before he
was on the earth, and who was also in heaven, whilst he was
on the earth, is the eternal God. But this doth Jesus Christ
abundantly confirm concerning himself; therefore he is the
eternal God blessed for ever.
In answer to the first place our catechists thus proceed.
' Q. What" answerest thon to the second testimony: John
vi. 62.
' A. Neither is here any mention made expressly of pre-eter-
nity ; for in this place the Scripture witnesseth, that the Son
" Ad secundum autcm quid respoudes? — Neque liic uUam praj-aBtcrnitatis men-
lionrm factani cxpressc ; nam hoc in loco firniin hoiiiiiiis, id est, liominem in cociis
fuisse testatur Scriptura, qucni citra uilaiu conlrovcrsiam prE-a-teriiuiu non cxlitissc
certain c&t.
TESTIMONIES THEREOF VINDICATED. 311
of man, that is, a man, was in heaven, who without all con-
troversy was not eternally pre-existent.' So they.
1. It is expressly affirmed, that Christ was in heaven, be-
fore his coming into the world. And if we evince his pre-
existence to his incarnation, against the Socinians, the task
will not be difficult to prove that pre-existence to be in an
eternal Divine nature against the Arians. It is sufficient as
to our intendment in producing this testimony, that it is af-
firmed, that Christ ^v Trportpov in heaven, before his coming
forth into the world ; in what nature we elsewhere prove.
2. It is said indeed that the Son of man was in heaven,
which makes it evident, that he who is the Son of man, hath
another nature, besides that wherein he is the Son of man.
wherein he is the Son of God. And by affirming that the
Son of man was in heaven before, it doth no more assert that
he was eternal, and in heaven in that nature, wherein he is
the Son of man, than the affirmation that God redeemed his
church with his own blood, doth prove, that the blood shed
was the blood of the Divine nature. Both the affirmations
are concerning the person of Christ. As he who was God,
shed his blood as he was man ; so he who was man, was eter-
nal, and in heaven, as he was God. So that the answer doth
merely beg the thing in question ; viz. * that Christ is not
God and man in one person.
3. The insinuation here of Christ's being in heaven as
man, before his ascension, mentioned in the Scripture, shall
be considered, when we come to the proposal made of that
figment by Mr. Biddle in his chapter of the prophetical office
of Christ. In answer to the other testimonies recited, they
thus proceed towards the latter end of their chapter, concern-
ing the person of Christ.
' Q. What '^ answerest thou to John iii. 13. x. 36. xvi. 28.
xvii. 18.
* Ubivero Scriptura de Christo ait, quod de cceIo descendit, a pafreexivit, et in
mundum venit. Job. iii. 13. x. 36. xvi. 28. xvii. 18. quid ad bcec respondes i
Ex lis non probari divinam naturam liinc apparere, quod primi testimonii verba,
descendit de coelo, possint figiirate accipi, quemadmodum, Jac. i. 17. Onine datum
bunuin et donura perfectuiii desursuin est, descendens a Patre iuininum : et Apoc. xxi.
2. 10. Vidi civitateui saiictani, Hierusalem novaiii, descendenteni de coelo a Deo,
&c. Quod si proprie accipi debeant, quod nos perlibenter adniittiiiius, apparet non de
alio ilia dicta, quam de filio honiinis, qui cum personam humanam necessario habeat,
Deus nafura esse non potest. Porro, quod Scriptura testatur de Christo, quod Pater
eiim miserit in mundum, idem de Apostolis Cliristi legimus in iisdem verbis citatis
jupcrius. Quemadmodum me misisti in mundum, et ego misi cos in mundum j Job.
312 DEITY OF CHRIST PROVED, AND
'ThataDivine nature is nothere proved, appeareth, because
the words of the first testimony, he came down from heaven,
may be received figuratively, as James i. 17. Every good and
every perfect gift is from above, and comes down f/om the
Father of lights : and Rev. xxi. 2. 10. I saw the holy city
Jerusalem coming down from God. But if the words be
taken properly, which we willingly admit, it appears, that
they are not spoken of any other than the Son of man, who
seeing he hath necessarily an human person, he cannot by
nature be God. Moreover, for what the Scripture witnesseth
of Christ, that the Father sent him into the world, the same
we read of the apostles of Christ in the same words above
alledged : as John xvii. 18. As thou hast sent me into the
world, I have sent them into the world. And these words,
Christ came forth from the Father, are of the same import
with he descended from heaven. To come into the world is
of that sort, as the Scripture manifests to have been after the
nativity of Christ ; John xviii. 37. where the Lord himself
says : For this I am born, and come into the world, that I
inight bear witness to the truth: and 1 John iv. 1. It is
written, many false prophets are gone forth into the world.
Wherefore, from this kind of speaking, a divine nature in
Christ cannot be proved ; but in all these speeches only
what was the divine original of the office of Christ, is de-
scribed.'
1. That these expressions are merely figuratively to be
expounded, they dare not assert; nor is there any colour
given that they may be so received from the instances pro-
duced from James i. 17. and Rev. xxi. 2. for there is only
mention made of descending, or coming down, which word
we insist not on by itself, but as it is conjoined with the tes-
timony of his being in heaven before his descending; which
takes off all pretence of a parity of reason in the places
compared.
2. Ail that follows is a perfect begging of the thing in
xvii. 18. Ea vpro verba, quod Cliristus a Patre cxicrit, idem valciit, (luod de coelo
descfiidit. Venire vero in nuinduni, id cjnsiiiodi est, (luod Scriptiira post nativitatera
Ctirist: extitisse oslendit; Julm xviii. 37. ubi ipse Doiiiiniis ait, ICj^o in lioc natiis
sum, etin mmidMn) veni, ut testimonium jjerliiheam verilati. Kt 1 .loTi. iv. 1. Scrip-
turn est, nuiitos falsos Pro|)lietas oxiisse in niiinduiii. Qiiaie ex ejiisiiiodi loqiiendi
niodis natiira diviiia in Cliristo pruhari non potest. In onjiiilxis vero his locutioni-
bus, quam divinum muneris Cliristi jirinuipium fuerit, dunlaxaf dcscribitur.
TESTIMONIES THEREOF VINDICATED. 313
question ; because Christ is the Son of man, it follows that
he is a true man ; but not, that he hath the personality of a
man, or a human personality. Personality belongs not to the
essence, but the existence of a man. So that here they do but
repeat theirown hypothesis, in answer to an express testimony
of Scripture against it. Their confession of the proper use
of the word, is but to give colour to the figment formerly
intimated, which shall be in due place (God assisting) dis-
covered.
3. They utterly omit, and take no notice of that place,
where Christ says, he so came from heaven, as that he was
still in heaven ; nor do they mention any thing of that, which
we lay greatest weight on, of his affirming that he was in
heaven before ; but merely insist on the word descending,
or coming down, and yet they can no other way deal with
that neither, but by begging the thing in question.
4. We do not argue merely from the words of Christ's
being sent into the world, but in this conjunct considera-
tion, that he was so sent into the world, as that he was in
heaven before, and so came forth from the Father, and was
with him in heaven before his coming forth, and this our
catechists thought good to oversee.
5. The difference of Christ's being sent into the world,
and the apostles by him, which they parallel, as to the pur-
pose in hand, lies in this, that Christ was so sent of the Fa-
ther, that he came forth from the Father, and was with him
in heaven before his sending, which proves him to have an-
other nature, than that wherein he was sent : the similitude
alledged consists quite in other things. Neither,
6. Doth the Scripture in John xviii. 37. testify, that
Christ's sending into the world was after his nativity, but
only that the end of them both, was to bear witness to the
truth. And indeed, I was born, and came into the world,
are but the same, the one being exegetical of the other. But
his being born, and his coming into the world, is in the tes-
timonies cited, plainly asserted in reference to an existence
that he had in heaven before. And thus as our argument is
not at all touched in this answer, so is their answer closed
as it began, with the begging of that which is not only ques-
tioned, but sufficiently disproved ; namely, that Christ was in
his human nature taken up into heaven and instructed in
314 DEITY OF CHRIST PROVED, AND
the will of God, before his entrance upon his prophetical
office.
And this is the whole of what they have to except against
this evident testimony of the Divine nature of Christ. He
was in heaven, with the Father, before he came forth from
the Father, or was sent into the world ; and Kara aX\o koi
a'XAo, was in heaven, when he was in the earth, and at his
ascension returned thither where he was before. And so
much for the vindication of this second testimony.
John vi. 62. is the second place I can meet with in all the
annotations of Grotius, wherein he seems to assert the union
of the human nature of Christ with the eternal Word : if he
do so. It is not with the man that I have any differ-
ence, nor do I impose any thing on him for his judgment; I
only take liberty, having so great cause given, to discuss his
annotations.
There remains one more of the first rank, as they are
sorted by our catechists, for the proof of the eternity of
Christ, which is also from John viii. 58, ' Before Abraham
was I am,' that they insist on.
* In y this place the pre-eternity of Christ is not only not
expressed, being it is one thing to be before Abraham, and
another to be eternal, but also it is not so much as express-
ed, that he was before the virgin IVIary. For these words
may otherwise be read ; namely. Verily, verily I say unto
you, before Abraham was made I am; as it appears from
those places in the same Evangelist, where the like Greek
phrase is used, chap. xiii. 19. xiv. 29.
y In lidc loco non solum non expriniitur pias-feternifas Cliristi.cum aliiid sit, ante
Abraliamuni fuisse, aliud, prse-aeteriiiiiu ; verum iie hoc quicJem exprcssuni est, ipsiim
ante IMariain vir(;ineni fuisse. Eteniniea verba aliter legi posse (niiiiiruni hac rationc.
Amen, Amen, dice vobis, priusquara Abraham fiat, ego siun) apparet ex iis locis
apud eiinciem evangeiistani, ubi siuiilis et eadeni lociitio graeca habefiir, cap. xiii. 19.
etuiodo (lico vobis, priiis(]uam fiat, ut cum factum fuerit credatis. Et cap. xiv. 29.
et nunc dixi vobis ])riusquam fiat, &c. — Qua; vero ejus senlentia foret lectionis? —
Adnioduin egregia : etenim aduioiiet Christus Judwos, qui cum in seriuone capere
volcbant, ut duni tempus iiaberent, credercnt ipsum esse numdi juceni, antequam
diviiia gratia, quaru Christus iis offercbat, ab iis toilerclur, et ad Gentes transfer-
retur. Quod vero ea verba, ego sum, sint ad eum modum supph'nda, ac si ipse
subjerissct iis, ego sun> lux nuimli, superius e principio ejus oralionis, ver. 12. con-
stat et hinc, (juod Christus bis seipsuni iisdem verbis, ego sum, lucem mundi vo-
caverit, ver. V4. 28. ea vero verba, prius(]uam Abraham fiat, id significare quod
diximus, e ncjtatioue nomiuis Abrahaui deprolicmii potest; constat inter omnes
Abralianuim notare patrem M)ullaruin gentium. Cum vero Abram non sit factus
j)rius Abraham, (juani Dei gratia, in Christo manifestata, in multas gentes redundaref,
(piippe (juod Abrabaiuus uuius taiitum pentis aniea pater fuerit, apparet scutcnliani
horuui vcrboruni, ([u-im attuliiuus, esse ipsissiniam.
TESTIMONIES THEREOF VINDICATED. 315
* Q. What then would be the sense of this reading ?
* A. Very eminent. For Christ admonisheth the Jews, who
would have ensnared him in his speech, that whilst they had
time, they should believe in him the light of the world, before
the divine grace which Christ offered to them, should be taken
from them, and be carried to the Gentiles. But that these
words, * I am,' are to be supplied in that manner, as if himself
had added to them, I am the light of the world, appears, be-
cause that in the beginning of his speech, ver. 12. he had
twice in these words, * I am,' called himself the light of the
world ; ver. 24, 25. and that these words, before Abraham
be, do signify that which we have said, may be perceived
from the notation of that word Abraham ; for it is evident,
that Abraham notes the father of many nations : seeing then
that Abram was made Abraham, before the grace of God,
manifested in Christ, redounded to many nations, for Abra-
ham before was the father of one nation only, it appears
that that is the very sense of the words which we have given.'
If our adversaries can well quit themselves of this evi-
dence, I believe they will have no small hopes of escaping
in the whole trial. And if they meet with judges so parti-
ally addicted to them and their cause, as to accept of such
manifest juggling, and perverting of the Scriptures, I know
not what they may not expect or hope for. Especially, see-
ing how they exalt and triumph in this invention ; as may
be seen in the words of Socinus himself, in his answer to
Erasmus Johannes, p. 67. For whereas Erasmus says, ' * I
confess in my whole life, I never met with any interpreta-
tion of Scripture more wrested, or violently perverting the
sense of it.' The other replies. * I hoped rather that thou
wouldst confess, that in thy whole life thou hadst never
heard an interpretation more acute, and true than this, nor
which did savour more of somewhat divine, or evidenced
'■ Fateor me per omnem vitam meam non magis contortam scripturae interpretati-
onem autlivisse ; ideoque earn penitus improbo. Eras. Johan. Cum primuni fatendi
verbum in tuis verbis animadvert), sperabam te potius nullam in tiia vita scripture
iiiterpretationem audivisse, qufe hac sit acutior aut veriorj quaeque magis divinuni
quid sapiat, et a Deo ipso patefactam fuisse prae se ferat. Ego quideni certe noii
leves conjecturas liabeo, ilium, qui primus Klate nostra earn in luceni pertulit (hie
autem is fuit,qui primus quoque sententiam de Christi origine, quani ego constanter
defendo renovavit) precibus muitis ab ipso Cliristo impetrasse. Hoc profecto affir-
niare ausim, cum Deus illi viro permuita, aliis prorsus tunc teuiporis incognita, patefe-
cerit, vix quidquani inter ilia omnia esse quod iiiterpretatione hac divinius vider
queat. Socin. disput. cum Eras. Jolian. arg. 4. p. 67.
316 DEITY OF CHRIST PROVED, AND
more clearly its revelation from God. I truly have not light
conjectures, that he who brought it first to light in our age
(now this was he, who in this age renewed the opinion of
the original of Christ, which I constantly defend) (that is,
his uncle Loelius) obtained it of Christ by many prayers.
This truly I dare affirm, that whereas God revealed many
things to that man, at that time altogether unknown to
others, yet there is scarce any thing amongst them all, that
may seem more divine, than this interpretation,'
Of this esteem is this interpretation of these words with
them. They profess it to be one of the best, and most di-
vine discoveries, that ever was made by them ; whereto for
my part I freely assent; though withal, I believe it to be as
violent a perverting of the Scripture, and corrupting of the
word of God, as the world can bear witness to.
1. Let the Christian reader, without the least prejudicial
thoughts from the interpretation of this, or that man, con-
sult the text, and context. The head of the discourse, which
gives occasion to these words of Christ concerning himself,
lies evidently and undeniably in ver. 51. * Verily, verily, I
say unto you, if a man keep my saying, he shall never see
death :' upon this the Jews rise up against him, as one that
boasted of himself above measure, and preferred himself be-
fore his betters : ver- 52. ' Then said the Jews unto him, now
we know that thou hast a devil; Abraham is dead, and the
prophets, and thou sayest, if a man keep my sayings he shall
never taste of death ;' and ver. 53. ' Art thou greater than our
father Abraham, who is dead, and the prophets are dead,
whom makest thou thyself to be.' Two things are here
charged on him by the Jews. First in general, that he pre-
ferred, exalted, and honoured himself. 2. In particular,
that he made himself better then Abraham their father. To
both which charges, Christ answers in order in the following
words : to the first, or general charge of honouring himself;
ver. 54, 55. 'Jesus answered, if I honour myself, my honour
is nothing; it is my Father that honoureth me, of whom ye
say, that he is your God. Ye have not known him, but I
know him, and if 1 should say I know him not, 1 shall be a
liar like unto you: but I know him, and keep his saying.'
His honour he had from God, whom they professed, but knew
not. 2. To that of Abraham he replies, ver. 56. 'Your fu-
TESTIMONIES THEREOF VINDICATED. 317
ther Abraham rejoiced to see my day; and he saw it, and
was glad.' Though Abraham was so truly great, and the
friend of God, yet his great joy was from his belief in me ;
whereby he saw my day. To this the Jews reply, labouring
to convince him of a falsehood, from the impossibility of
the things that he had asserted, ver. 57. 'Thou art not yet
fifty years old, and hast thou seen Abraham?' Abraham was
dead so many hundred years before thou wast born ; how
couldst thou see him, or he thee ? To this in the last place
our Saviour replies, ver. 58. 'Verily, verily, I say unto you,
before Abraham was, I am.' The Jews knowing that by
these words he asserted his Deity, and that it was impossible
on any other account to make good, that he who in their es-
teem was not fifty years old (indeed but a little above thirty),
should be before Abraham, as in a case of blasphemy, they
take up stones to stone him, ver. 59. as was their perpetual
manner, to attempt to kill him under pretence of blasphemy,
when he asserted his Deity, as John V. 18. ' Therefore thought
the Jews the more to kill him, because he said, that God
was his Father, making himself equal with God.'
This naked and unprejudicate view of the text, is suffi-
cient to obviate all the operous and sophistical exceptions
of our catechists, so that 1 shall not need long to insist upon
them. That which we have asserted maybe thus proposed.
He who in respect of his human nature, was many hundred
years after Abraham, yet was in another respect existing be-
fore him ; he had an existence before his birth, as to his di-
vine nature. Now this doth Christ expressly affirm con-
cerning himself. And nothing else is pretended but only
his Divine nature, wherein he should so exist. They say
then,
1. That these words do not signify pre-eternity, but only
something before Abraham. It is enough, that his exist-
ence so many hundred years before his nativity is evidently
asserted ; his eternity from thence will evidently be con-
cluded, and they will not deny, that he may as well be eter-
nal, as be before Abraham. But,
2. The words may be rendered,' priusquam Abraham fiat,
ego sum ;' ' before Abraham be made.' But 1. They may be
so rendered, is no proof at all that they ought to be so : and,
as was before observed, if this be sufficient to evade the sense
318 DEITY OF CHRIST PROVED, AND
of a place, that any word in it may otherwise be rendered,
because it is, or maybe so in some other place, nothing cer-
tain can be concluded from any testimony of the Scriptures
whatever. But that ihey may not be so rendered is evident.
1. From the context, as before declared. 2. From the op-
position between lyu) ft/xt, * 1 am,' and ' Abraham was,' which
evidently denotes a time past, as it stands in comparison
withwhat Christ says of himself. And 3. The words in such
a construction as this, require an interpretation as to the
time past. And 4. because this interpretation of the words
corrupts the whole sense of the place, and wrests it contrary
to the design and intendment of our Saviour. But then
they say,
' 3. The sense is excellent ; for before Abraham be made,
isasmuch as before he be Abraham, or the father of many
nations, which he was when the Gospel w^as preached to the
conversion of the Gentiles. I am, that is, I am the light of
the world, which you should do well to walk in, and attend
unto.'
1. That this interpretation in general is altogether alien,
and strange from the scope of the place, the Christian reader,
upon the bare view of it, will be able to judge. 2. It is
false. 1. Because Abraham was the father of many nations,
Jews, and proselytes, before the preaching of the Gospel, as
Gen. XV. 5. 2. It is false, that Abraham was not Abraham,
until alter the ascension of Christ, and preaching of the
Gospel to the Gentiles. He was made Abraham, from his
first enjoyment of his name, and seed in Isaac, and is con-
stantly so called. 3. It is frivolous ; for if Christ was,
before Abram was made Abraham, we obtain what we plead
for, for he was made so, when God gave him that name.
But, it should be, before Abram be made Abraham, or there
is no sense in the words ; nor then neither, unless Abraham
be taken as a common appellative, for the father of many
nations, and not a proper name, whereof in Scripture there
is not any example. 4. It is horribly wrested, 1. In making
the words, 'I am,' eliptical ; whereas there-js neither need of,
nor colour for such a pretence. 2. In supplying the feigned
elipsis with a word at such a distance, as from ver. 12, to
ver. 58. 3. In making Christ to say, he is the liglit of the
world, before the preaching of the Gospel to the Gentiles,
TESTIMONIES THEREOF VINDICATED. 319
when the * world' is every where in the Gospel taken quite
in another sense, for the Jews and Gentiles, and not for the
Jews only, which according to this interpretation it must
be. 4. It leaves no reason of the following attempt of the
Jews to stone him, upon the particular provocation of this
assertion, he having before affirmed himself to be the light
of the world, which they were not moved at. There is indeed
no end of the falsities, follies, and corruptions of this per-
verting, and corrupting of the word of God.
For the grammatical vindication of the words, and the
translation of the word yivta'^ai, in a sense of that which is
past, there is no occasion administered by our catechists,
and therefore I shall not trouble the reader therewith.
And of the first sort of testimonies, which they except
against, and their exceptions, thus far.
A little animadversion upon the catechists good friend
Grotius, shuts up this discourse and chapter. In the end
he agrees with them, but fixes on a new medium for the
accomplishment of it, not daring to espouse an interpre-
tation so absurd in itself, and so abhorrent from the common
sense of all men, that ever professed the name of Christ.
He takes then another course, yet no less aiming than they,
to disappoint this evidence of the pre-existence of Christ
before his nativity: * Trptv A|3paa/x yevecr^'at, antequam esset,^
saith he, * before he was :' and gives many instances to prove
the propriety of so translating that expression. ''Eyw elfxi :
praesens pro imperfecto : eram: Syrus. lyil) ireXev Nonnus:
sic in Grseco ;' Psal. xc. 2. Trplv to. 6pr} yevri^iivai av a.' very
good, before Abraham was, or was born, Christ was, as in
that of the psalm, ' before the mountains were made, thou
art.* And a little to help a friend at so good a work ; it is
no new thing for this evangelist to use the present for the
preterimperfect tense : as chap. xiv. 9. toctovtov xpovov fit^
v}.iCjv lifxi, KOL ovK tyvojKaQ /tie" 'I am so long,' for ' I was,'
or ' I have been so long with you :' Sec. And chap. xv. 27.
tin aV dpxng jxtr Ifiov lart' ' because ye have been with me
from the beginning ;' Thus far then we are agreed : but how
should this be, that Christ thus was, before Abraham was,
* Fuerat,' saith he, 'autem ante Abrahamum Jesus, divina
constitutione.' In God's appointment Jesus was before
Abraham was born : yea and so was Grotius, and Socinus,
320 DEITY OF CHRIST ^I^O^'ED, AND
and every man in the world, 'for known unto God are all his
■works from the foundation of the world.' And this is that
great privilege it seems, that our Saviour vindicates to
himself, without any occasion, to no purpose, insisting on
that which is common to him with all the elect of God in
the best sense of the words. Of that other text of Scripture,
John xvii. 5, which together with this he labours to corrupt,
I shall speak afterward. I shall only add, that our great
doctors do not in this business agree. Grotius here makes
no mention of Socinus's gloss : and Socinus before-hand
rejects this of Grotius, as absurd and fond : and as such let
it pass; as having no occasion given from the words fore-
going, nor colour from the matter, nor phrase of words, no
significancy to the business in hand.
CHAP. IX.
The pre-eternity of Christ farther evinced. Sundry texts of Scripture
vindicated.
In the consideration of the ensuing testimonies I shall con-
tent myself with more brief observations upon, and disco-
veries of the corruption of our adversaries, having given a
large testimony thereof in the chapter foregoing. Thus then
they proceed.
' Q. What* are the testimonies of Scripture wherein they
think, that this pre-eternity of Christ is not indeed ex-
pressed, but yet may thence be proved ?
' A. These which seem to attribute to the Lord Jesus some
things from eternity, and some things in a certain and de-
terminate time.'
Let the gentlemen take their own way and method ; we
shall meet with them at the first stile, or rather brazen-wall,
which they endeavour to climb over.
' Q. What'' are the testimonies which seem to attribute
some things to the Lord Jesus from eternity ?
=> Qua; vero sunt tcstimonia Scriptunv, in quibiis putant, non cxprinii quiilcin
pr<x'-n;teriiilatciu Chrisli, ex iis lamen cfTici posse ? — Ea tjua; videntur Dotiiino Jcsu
ciuasdani res aUribuere, ab wtcriio; quasdam vero tempore certo ot definito.
'' Qua:naiii sunt tesliiuonia, (pia; Douiiuo Jesu ab a>terno res quasdam attribucre
videntur? — Sunt ea, ex qulbus coiiantur exstruere Christum ab ajtcrno ex essentia
patris geuitum.
TESTIMONIES THEREOF VINDICATED. 321
* A. They are those, from which they endeavour to confirm
that Christ was begotten from eternity of the essence of his
Father.'
These are some of the places wherein this property of
the Godhead, eternity, is ascribed to our Saviour ; it is
confessed.
' Q. Buf^ from what places do they endeavour to prove
that Christ v/as from eternity, begotten of the essence of his
Father ?
' A. From these chiefly, Mich. v. 2. Psal. ii. 7. and ex. 10.
Prov. viii. 23.'
These are only some of the testimonies that are used to
this purpose. 2. It is enough to prove Christ eternal, if we
prove him begotten of his Father, for no such thing can be
new in God. 3. That he is the only begotten Son of the
Father, which is of the same import with that here opposed
by our catechists, hath been before declared and proved,
chap. 6.
* Q. Buf^ how must we answer these testimonies?
' A. Before I answer to each testimony, it is to be known,
that this generation of the essence of the Father is impos-
sible. For if Christ were begotten of the essence of his
Father, either he took his whole essence, or but part : part
of his essence he could not take, for the divine essence is
impartible : nor the whole, for it being one in number is in-
communicable.'
And this is the fruit of measuring spiritual things by
carnal ; infinite by finite ; God by ourselves ; the object of
faith, by corrupted rules of corrupted reason. But 1. that
which God hath ^ revealed to be so, is not impossible to be
so ; let God be true and all men liars : that this is revealed
hath been undeniably evinced. 2. What is impossible in
finite, limited essences, may be possible and convenient to
that which is infinite and unlimited ; as is that whereof we
« Ex quil)us vero locis exstruere conantur, Christum ab fetemo ex essentia Patris
genitum? — Ex his potlssimum. Mich. v. 2. Psal. ii. 7. ex. 10. Prov. viii. 23.
'^ Qui vero ad hajc testifSonia respondendum est ? — Antequam ad singula testi-
roonia respondeam, sciendum est, earn ex essentia Patris gencrationem esseimpos-
sibilem. Nam si Christus ex essentia Patris genitus fuisset, aut partem essentise
sumpsissct, aut totam. Essentise partem sumere non potuit, eo quod sit impartibilis
divina essentia; neque totam, cum sit una numero, ac proinde inconimunicabiUs.
« Nisi Scriptura dixisset, non licuisset dicere, sed ex quo scriptum estdici potest
Kabb. Ruben, apud Gaiat. lib. 3.
VOL. VIII. Y
322 DEITY OF CHRIST PROVED, AND
speak. 3. It is not impossible, in the sense wherein that
word must here be used, if any thing be signified by it. It is
not, it cannot be so, in limited things, therefore not in things
infinite; we cannot comprehend it, therefore it cannot be so;
but the nature of the thing, about which it is, is inconsistent
with it; this is denied, for God hath revealed the contrary.
4. For the parting of the divine essence, or receiving a part
of the divine essence, our catechists might have left out, as
having none to push at with it, none standing in the way
of that horn of their dilemma. 5. We say then, that in the
eternal generation of the Son, the whole essence of the Father
is communicated to the Son, as to a personal existence in
the same essence, without multiplication or division of it;
the same essence continuing still one in number ; and this
without the least shew of impossibility in an infinite essence.
All the arguments that lie ao;ainst it beino; taken from the
properties and attendencies of that which is finite.
Come we to the particular testimonies : The first is
Mich. v. 2. * But thou, Bethlehem Ephratah, though thou be
little among the thousands of Judah, yet out of thee shall
come forth unto me that is to be a ruler in Israel ; whose goings
forth have been from of old, from everlasting, or the days of
eternity.'
* Q. How *^ must this first testimony of the Scripture be
answered ?
' A. This testimony hath nothing at all of his generation
of the essence of his Fatlier : and a pre-eternal generation it
no way proves. For here is mention of beginning, anddays,
which in eternity have no place. And these words which in
the vulgar are from the days of eternity, in the Hebrew are
from the days of seculi the days of an age. And 'dies seculi'
are the same with ' diesantiqui,'as Isa. Ixiii. 9, 11. INIal. iii.4.
The sense of this place is, that Christ should have the ori-
ginal of his nativity from *\;he beginning, and from the an-
f Qui tainenad priiiiuin ScripturaR testimonium respondendum est? — Id testimo-
nium de generationc ex essentia Patris niliil prorsus liabet ; generationcm vcro prse-
aetcrnam nulla probat ratione ; liic enim nientio fit initirct dicrum, qure in seternitate
locum noil habent, ct verba hxc, quai in Vulgata leguntiir, a diebus rcternitatis, in
Hjebraeo extant, a diebus seculi: dies vcro seculi idem quoil dies antiqui notant, ut
Es. Ixiii. 9. 11. ]\Ial. iii. 4. Scntcntia vero loci hujus est, Ciiristuni originem nativitatis
suae ab ipso principio et annis antii";uis ducturum,id est, ab eo tempore, quo Dcus in
populo suo regem stabilivit, quod reipsa in Davide factum est, qui et BethlelieiDila
fuit, et autor stirpis, et familiai Christi.
TESTIMONIES THEREOF VINDICATED. 323
cient years, that is, from that time wherein God established
a king among his people ; which was done really in David,
who was a Bethlehemite, and the author of the stock, and
family of Christ.'
Ans. 1. Who necessitated our catechists to urge this
place to prove the generation of Christ, when it is used only
to prove his generation to be eternal : the thing itself being
proved by other testimonies in abundance. That he was
begotten of the Father is confessed : that he was begotten
of the essence of his Father was before proved. Yea that
which is here called ^ his going forth, is his generation of his
Father, or somewhat else that our adversaries can assign •
that it is not the latter shall immediately be evinced.
2. Here is no mention of the'' beginning ; and those who
in the latter words reject the Vulgar edition, cannot honestly
insist on the former from thence, because it serves their
turn. Yet how that word is sometimes used, and in what
sense it may be so, where eternity is intended, hath been
declared in the last chapter.
3. That days are not used with, and to express eternity,
in Scripture, though strictly there be no days, nor time in
eternity, is absurd negligence and confidence to affirm.
Job X. 5. ' Are thy days as the days of man ? Are thy
years as man's days ?' Hence God is called ' the ancient of
days ;' Dan. vii. 9. ' Thou art the same, and thy years shall
not fail;' Heb. i. 12.
4. For the word Gnolam, translated ' seculi :' it hath in the
Scripture various significations. It comes from a' word sig-
nifying to hide ; and denotes an unknown hidden duration.
Principally ' perpetuum, eternum, sempiternum :' that which
is pre-eternal and eternal. Sometimes a very long time.
Gen. ix. 12, and ver. 16. that is perpetual : so Gen. xvii. 13.
and in other places, with a reference to the sovereignty of
God ; Gen. xxi. 33. It is ascribed to God as a property of
his, and signifies eternal : Jehova Gnolam : so Psal. Ixxxix. 2.
as also Isa, xlv. 17. Let all places where the word in Scrip-
ture, in this sense is used, be reckoned up (which are above
300), and it will appear, that in far the greatest number of
' &>V latere, abscondere, occultare. 2 Chron. Ix. 2. Levit. iv. xiii. in Niphal la-
tuit, absconditus, occultatus fuit : iiiHiphil abscoiidit, celavit, occultavit. inde na"?l^
Virgo, quia viro occulta. Gen. xxiv. 4^i.
Y 2
324 DEITY OF CHRIST PROVED, AND
them, it signifies absolutely eternity. In the places of Isa.
Ixiii. 9, 11. and Mai. iii. 4. a long time indeed is signified :
but yet that which reaches to the utmost of the thing, or
matter treated of. And upon the same rule where it is put
absolutely it signifies eternity. So doth diojv in the New
Testament ; by which the Septuagint often render Gnolam,
whence ttjoo xpovwv aiMviwv, may be ' from eternity/ 2 Tim.
i. 9. Tit. i. 2. Wherein also with a like expression to that
under consideration, the times of eternity are mentioned,
though perhaps with a peculiar respect to something at the
beginning of the world. This then is here expressed. He
that was in the fulness of time born at Bethlehem, had his
goings forth from the Father from eternity.
5. The pretended sense of our adversaries is a bold cor-
ruption of the text. For 1. it applies that to David, and
his being born at Bethlehem, which the Holy Ghost ex-
pressly applies to Jesus Christ ; Matt. ii. 6. and John i. 46.
2. The goings forth of Christ in this sense, are no more from
everlasting, than every other man's, who is from Adam :
w^hen yet this is peculiarly spoken of him, by way of incom-
parable eminency. 3. They cannot give any one instance
of the like expression ; that his goings forth are from eternity,
should signify, he had his original from an ancient stock.
4. If only Christ's original of the tribe of Judah, and of the
house of David were intended, why was not that expressed
in plain terms, as it is in other places, and as the place of
his birth, viz. Bethlehem, is in this ? So that we have
already met our catechists, and stopt them at this wall, their
attempt at it being very faint and absurd : and yet this is the
sum of what is pleaded by Socinus against Wieck, cap. 7.
p. 424. Smalcius against Smiglecius, chap. 26. Osterod insti-
tut. chap. 7. with the rest of them. He then, who was born at
Bethlehem in the fulness of time, of the house of David as*"
concerning the flesh, had also his goings forth, his birth or
generation of the Father, of old, from the days of eternity ;
which is that which this testimony confirms.
Grotius on this place (according to his wont) outgoes his
companions one step at least (as he was a bold man at con-
jectures), and applies this prophecy to Zerubbabel. ' Natus
ex Bethlehemo Zorababel recte dicitur, quod ex Davidis
^ Rom. i. 3.
TESTIMONIES THEREOF VINDICATED. 325
femilia esset, quae orta Bethlehemo.' ' Zerubbabel is rightly-
said to be born at Bethlehem, being of the family of David,
which had its original from Bethlehem.'
That Zerubbabel is here at all intended, he doth not at-
tempt to prove, either from the text, context, circumstances
of the place, design of the prophecy, or any thing else, that
might give light into the intendment of the Holy Ghost.
That it belongs properly to Christ we have a better inter-
preter to assure us than Grotius, or any of his rabbins.
Matt. ii. 5. I know that in his annotations on that place he
allows the accomodation of the words to Christ : but we.
cannot allow them to be spoken of any other, the Holy
Ghost expressly fitting them to him. And if Zerubbabel, who
was born at Babylon, may be said to be born at Bethlehem,
because David, from whom he descended, was born there ;
what need all that labour and trouble, that our Saviour
might be born at Bethlehem ? If it could not be said of
Christ, that he was born at Bethlehem, though he were of
the lineage of David unless he had actually been born there
indeed: certainly Zerubbabel, who was born at Babylon,
could not be said on the account of his progenitor five hun-
dred years before, to be born there.
For the second part of this text, or the words we insist
on for the proof of our intention, he useth the same shift in
the same words with our catechists : ' origo ipsi ab olim, a
temporibus longis : id est originem trahit a domo illustri an-
tiquitus, et per quingentos annos regnatrice. His original
is from of old, from a long time : that is, he hath his original
from an ancient illustrious house, that had reigned 500
years.'
Of the sense of the words I have spoken before. I shall
only add, that the use of this note is to confute the other.
For if his being born at Bethlehem signify his being of the
family of David, and nothing else, he being not indeed born
there, what need this addition, if these obscure words signi-
fy no more but what was spoken before ? Yea and herein
the learned man forsaketh his masters, all generally con-
cluding, that it is the Messiah who is here alone intended.
The Chaldee paraphrast expressly puts in the name of
Messiah. His words are, ' out of thee shall the Messiah
come forth before me.' And some of them do mystically
32G uEiTv or ciikist proved, and
interpret hedem of the mind of God, from whence the Word,
or Wisdom of God is brought forth. Because, as they say,
the word denotes the first numeration of the crown, or of
that name of God which signifies his essence.
The second is Psal. ii. 7. * The Lord hath said unto me,
thou art my Son this day have I begotten thee.'
' Q. To ' this second what is to be answered ?
* A. Neither in that is there any thing of generation of the
essence of the Father, nor of a pre-eternal generation. For
the word 'to day' signifying a certain time, cannot denote
pre-eternity. But that God begot him, doth not evince that
he was begotten of his essence ; which appears from hence,
that the same words. This day have I begotten thee, are in
the first sense used of David ; who was begotten neither
from eternity, nor of the essence of the Father. 2. Because
the apostle Paul brings these words to prove the resurrection
of Christ ; Acts xiii. 33. And the author to the Hebrews
cites them for the glorifying of the Lord Jesus, Heb. i. 5.
and V. 5. And lastly from hence, that it is manifest that
God otherwise begets than by his essence, seeing the
Scripture declares believers to be begotten of God, as is to
be seen, John i. 13. 1 John iii. 9. James i. 18.'
1. There is mention in these words of Christ's genera-
tion of his Father ; of being begotten of him before his in-
carnation, this being spoken of him under the Old Testa-
ment; and to deny that there is any such thing in the text,
as that which upon this consideration we urge it to prove, is
only to beg the thing in question,
2. ' To day,' being spoken of God, of him who is eternal,
to whom all time is so present, as that nothing is properly
yesterday, nor to-day, does not denote necessarily such a
proportion of time, as is intimated. But is expressive of an
act eternally present, nor past, nor future.
3. It cannot be proved that the words are spoken at all
' Ad secundum vero quid ? — Neque jn ca de gencratione ex essentia Patris, nee
de generatione pree-seterna prorsus quicquani haberi; etcnim vox hodie, cum certum
tempus designet, prK-aeternitatem denotare nun potest : quod vero Deus cum genu-
erit, non evincit eum ex essentia ejus genitum : id quod patet ex eo, quod li:ec cadem
verba, ego hodie genui te, primo sensu de Davide dieantur, quern constat ncque ab
seterno, ncc ex essentia Dei genitum. Deinde, quod Pauius Apostolus eadcni verba
ad approbandam Ciiristi resurrcclionem aftVrat. Act. xiii. 3.3. et Autor ad Hebrsos
ad giorilicationem Domini Jesu citet, Heb. i. 5. v. 5. Denique, ex ea re, quod constet
Deuni alitor quani e.\ essentia generare, duui a Deo genitos crcdentes Scripturapro-
nunciat, ut videre est. Johan, i. 13. iii. 9. Jac. i. 18.
TESTIMONIES THEREOF VINDICATED. 327
of David, so much as typically : nor any thing else in that
psalm, from ver. 7. to the end. Yea, the contrary is evi-
dent from every verse following; especially the 12th, where
' kings and rulers are called to worship him,' of whom he
speaks, and threatened with destruction if they do not; and
they are pronounced blessed who ' put their trust' in him :
which cannot be spoken of David ; God declaring them to
be cursed who put their trust in man ; Jer. xvii. 5 — 7.
4. It is granted that the apostle makes use of these words,
when he mentions the resurrection and exaltation of Christ :
not that Christ was then begotten, but that he was then de-
clared to be the only begotten Son of God : his resurrection
and exaltation being manifestations of his Sonship, not
causes of his filiation, as hath been at large declared. So
the sun is said to arise when it doth first to us appear.
5. True, ' God hath other sons, and believers are said to
be begotten of God,' but how ? By regeneration, and turn-
ing from sin ; as in the places quoted is evident. That Christ
is so begotten of God, is blasphemous once to imagine. Be-
sides, he is the only begotten Son of the Father, so that no
other is begotten with a generation of the same kind with
him. It is evident then by this testimony, and from these
words, that Christ is so the Son of God as no angels are his
sons in the same kind; for that the apostle produceth these
words to prove, Heb. i. 5. *For unto which of the angels
said he at any time, thou art my Son, this day have I be-
gotten thee ;' and again, * I will be to him a Father, and he
shall be to me a Son.' Now the angels are the sons of God
by creation; Job i. 6. xxxviii. 7. He is also such a Son,
and so begotten, as believers are not. For they are begot-
ten by regeneration from sin, and adoption into the family
of God. Therefore, Christ who is the Son of God in another
kind than angels and men, who are so by creation, regene-
ration, and adoption, is the natural Son of God by eternal
generation ; which is also proved from this place.
In this whole psalm™ Grotius takes no notice of Jesus
Christ : indeed in the entrance he tells us, that a mystical
and abstruse sense of it may belong to Christ, and so the
rabbins acknowledge, and so the apostle took it. But
■^ Sensus primus e.t apertus ad Davidera pertinet ; mjsticus et abstrusior ad Mes-
siam : quo modo sumpsere A post. Annot. in ver. 1.
328 DEITY OF CIIKIST PROVED, AND
throughout the wh.ole doth he not make the least application
of it to Christ, but merely to David, although so many pas-
sages of it are urged in the New Testament to have their ac-
complishment in Christ, and the things which concerned
him. These words, * Thou art my Son, this day have I be-
gotten thee,' he says may be thus rendered, * O fili mi, hodie
(id est hoc tempore), ego te genui ; novam vitam, scilicet
regalem tibi contuli :' but that the words may not aptly be
so translated, that they are not so rendered by the apostle
(Heb. i. 5.) he knew well enough. >3K nriK >3D, is jUius mens
tu, not fdi mi; nor doth the rendering of it by the vocative,
any way answer the words going before. * I will declare the
decree, the Lord hath said unto me, thou art my Son :' that
is the thing I will declare. 2. That 'hodie' should be 'hoc -tem-
pore,'relating to any certain time of David's reign, cannot be
reconciled to the apostle's application of that expression on
sundry occasions, as hath been manifest. 3. I have given
thee a 'new or a regal life,' is somewhat an uncouth exposi-
tion of ' genui te ;' without warrant, without reason or argu-
ment; and it is inconsistent with the time of the psahn's
writing, according to Grotius himself. He refers it to
2 Sam. viii. when David had been king over Israel many
years.
To serve his hypothesis, the two last verses are misera-
bly wrested. The command of worshipping Christ; ver.
12. is a command of doing homage to David. And the last
verse is thus glossed, ' beati omnes qui confidunt in eo, i. e.
qui fidei ejus regis (id est, mea?) se permittunt.' ' They are
blessed,' says David, ' who commit themselves to my faith
and care :' doubtless the thought of any such thino- was as
remote from the heart of the holy man, as this gloss is from
the sense of the place. That they are blessed who trust in
the Lord, that is, 'commit themselves to his care,' he every
Avhere declareth ; yea, this he makes always the property of
a blessed man : but that they are so who trust in him,
not the least word to that purpose did the holy person ever
utter : he knew they were cursed of God, who put their trust
in man. The word here is >Din from nDil ' to repair to any
one for protection ;' and it is used to express our trusting in
God. Psal. xviii. 30. as also Psal. xxxi. 19, on which men
are frequently pronounced blessed ; but that it should be
TESTIMONIES THEREOF VINDICATED. 329
applied to David, and a blessing annexed thereunto, we were
to learn.
The third testimony of Psal. ex. 10. we pass over with
our adversaries, as not to the purpose in hand ; being a mis-
take of the vulgar Latin.
The 4th is Prov. viii. 23. ' I was set up from everlasting,
from the beoinnino; or ever the earth was.'
• Q. What" dost thou answer to this testimony?
' A. That thou mayest understand the matter the better,
know, that from this place they thus dispute. The Wisdom
of God is begotten from eternity ; Christ is the Wisdom of
God ; therefore he is begotten from eternity ; 1 Cor. i. 24.
That this argument is not firm appears from hence, that 1.
Solomon treats of wisdom, simply and absolutely considered,
without the addition of the word, God; Paul not simply and
absolutely, but with the addition of the word, God. 2. So-
lomon treats of wisdom, which neither is a person, nor can
be, as appears from the diverse effects ascribed to this wis-
dom, chap. 7, 8, 9. amongst which are these words : By me
kings rule; and princes decree righteousness ;' and in the be-
ginning of the chapter, he brings in wisdom sending her
maidens, and inviting all to her. But Paul treateth of that
wisdom which is a person. 3. The words which are rendered
from everlasting, in the Hebrew are ' a seculo;' but that from
everlasting, and * a seculo,' are diverse ; Isa. Ixiv. 4- Jer. ii.20.
Luke i. 70. with many like places do declare.'
1. Our argument hence is. Christ the second person of
the Trinity is spoken of, Prov. viii. 22. under the name of
Wisdom. Now it is said expressly there of Wisdom, that it
was * begotten from everlasting,' and therefore the eternal
generation of Christ is hence confirmed. Our reasons are,
1. Because the things here spoken of can be applied to no
" Ad quartum vero quid ? — Ut rem melius accipias, sclto eos ex hoc loco ad eura
moduni argunientari : Sapientia Dei ab aeterno est genita : Christus est Dei sapien-
tia : ergo ab ceterno est genitus ; 1 Cor. i. 2-1. Id argumentum firnium non esse
liinc patet ; primura, quod Soloraon agat de sapientia siiiipliciter, et absolute consi-
derata, sine additione vocis Dei: Paulus vero non siiiipy.,.ter et absolute ; sed cum
additione, nerape.Dei. Deinde, Solomon agit de sapientia, qu» neque est persona,
nee esse potest, ut e variis eflfectis, quae huic sapientice attribuit, apparet, et hoc 7,
8, 9. cap. ex quibus sunt ca, Per me reges regnant, et principes justa decemiint: et
initio, cap. 9. introducit sapientiam omnes ad se invitantera, et mittentem virgines
suas. Paulus vero agit de sapientia, quaj persona est. Tertio, verba haec, quEB sunt
reddita ab setcrno, in Ilebrffio extant, a seculo: aliud vero esse ab ffiterno, aliud a
seculo, indicant loci, Isa. kiv. 4. Jer. ii. 20. Luke i. 70. et alii permulti similes.
330 DEITY OF CHRIST PROVED, AND
other. 2. Because the very same things are affirmed of
Christ; John i. 1. 3. Because Christ is the Wisdom of God,
and so called in the Scripture ; not only in the expression
of 6 Xoyog, but fii)TU)Q, 1 Cor. i. 30. 2. That by Wisdom, So-
lomon intended the Wisdom of God, and that that word may
be supplied, is most evident from what is spoken of it. Let
the place be read. 3. Christ is called not only ' the wisdom
of God,' but also wisdom absolutely and simply; and that
not only Prov. i. 20. but Matt. xi. 19. 4. The wisdom that
Solomon treats of, is evidently a person, and such things
are ascribed thereunto, as can be proper to none but a per-
son : such are those ver. 30, 31. * I was by him, one brought
up with him, I was daily his delight, rejoicing always before
him, rejoicing in the habitable part of the earth,' 8cc. That
it is the same wisdom spoken of chap. vii. and here, is not
evident. Yet is there not any thing in that attributed to it,
but what suits well unto a person. Much less in the be-
ginning of the 9th chapter, the invitation there being such
as may be made by a person only. It is a person who sends
out messengers to invite to a banquet, as Christ doth in the
gospel. 'Kings rule, and princes decree judgment' by the
authority of a person ; and without him they can do nothing.
3. The word translated, * from everlasting,' is the same
with that considered before, Mich. v. 2. 2. The words fol-
lowing do so evidently confirm the meaning of the word to
be as expressed, that it is marvellous the gentlemen durst
venture upon the exception in this place. ' The Lord pos-
sessed me in the beginning of his way, before his works of
old ; that is, before the creation, as is at large expounded,
ver. 23—29.
And this is all, the whole sum of what any of our adver-
saries, or rather the adversaries of Jesus Christ, have to ob-
ject in their cause against these testimonies ; whence we thus
argue.
He who was begotten of God the Father with an eternal
generation, is eternal ; and so consequently God ; but so is
Jesus Christ begotten of God the Father, with an eternal
generation. Therefore he is eternal, and God blessed for
ever.
To clear what hath been spoken, I shall close my con-
siderations of this text of Scripture with a brief parallel.
TESTIMONIES THEREOF VINDICATED. 331
between what is spoken in this place of Wisdom, and what
is asserted of Jesus Christ in the New Testament.
1. It is Wisdom that is spoken of; so is Christ, Mat. xi.
19. 1 Cor. i. 24. Col. ii. 3. 2. 'Wisdom was set up from
everlasting/ ver. 23. 'Grace is given in Christ, rrpo xpovojv
m(Dvi(i)v, from everlasting.' 2 Tim. i. 9. ' He is the beginning,'
Col. i. 5. ' the first and last.' Rev. i. 17. 3. ' The Lord pos-
sessed me in the beginning of his way,' says Wisdom, ver. 23.
' In the beo'inning was the Word, and the Word was with
God;' John i. 1, 2. 4. * Before the mountains w^ere settled,
before the hills were brought forth ;' ver. 25. ' He is the
first born of every creature ;' Col. i. 15. * He is before all ;'
ver. 17. 5. ' I was daily his delight, rejoicing always before
him ;' ver. 30. ' This is my beloved Son, in whom 1 am well
pleased ;' Matt. iii. 17. ' The only begotten Son is in the
bosom of the Father;' John i. 18. 6. 'Byrne kings reign,
and princes,' &.c. ver. 15, 16. * He is the Prince of the
kings of the earth;' Rev. i. 5. 'The King of kings, and
Lord of lords;' Rev. xix. 16. 7. 'Rejoicing in the habitable
part of the earth, and my delights were with the sons of
men;' ver. 31. ' For the Word was made flesh, and dwelt
amongst us, and we saw his glory, as the glory of the only
begotten Son of God.' 8. Compare also ver. 34. with John
xiii. 17. Luke xi. 28. John x. 9. And ver. 35, and 36. with
John vi. 44. 47. and many the like instances might be given.
Grotius takes no notice of Christ in this place, yea he
seems evidently to exclude him from being here intended ;
his first note on ver. 1. is, * Haecde ea sapientia, quseinlege
apparet, exponunt Hoebrsei ; et sane ei, si non soli, at prae-
cipue haec attributa convenium.' ' The Hebrews expound
these things of that wisdom which appears in the law ; and
truly these attributes agree thereunto, if not only, yet chiefly.'
Of this assertion he gives no reason. The contrary is evident
from what is above said and proved. The authority of the
modern rabbins in the exposition of those places of Scrip-
ture, which concern the Messiah, is of no value. They do
not only as their forefathers, err, not knowing the Scrip-
tures ; but maliciously corrupt them, out of hatred to Jesus
Christ. In the meantime" one no less versed in the Hebrew
authors, than our annotator, expounding this place, from
" Mercer in loc. v. 22.
332 DEITY OF CHRIST PROVED, AND
*nec dubito, hinc Johannem auo;ustum illud et mag-nificum
Evangelii sui initium sumpsisse, In principio eratverbura :
nam verbum et sapientia idem sunt, et secundam Trinitatis
personam indicant.' ' I doubt not but that John took that
reverend and lofty entrance of his gospel. In the beginning
WRS, the Word from hence : for the Word and Wisdom are the
same, and denote the second person of the Trinity.'
Before I proceed to those that follow, I shall add some
of them which are produced, and insisted on usually, for the
same end and purpose with those mentioned before, and
which in other places are excepted against by the catechists,
•with whom we have to do ; but properly belong to this
head.
Of those is John xvii. 5. ' And now O Father glorify me
with thine own self, with the glory which I had with thee,
before the world was.' To this they put in their excep-
tions towards the end of the chapter under consideration;
saying,
*Q. What " answerest thou to this?
'A. Neither is here a divine nature proved. For that one
may have glory with the Father before the world was made,
and yet not be God, appeareth from that of 2 Tim. i. 9.
where the apostle says of believers, that grace was given
unto them before the world began. Besides it is here
written, that Jesus asked this glory, which is repugnant to
the divine nature. But the sense of the place is, that Christ
asked God, that he would really give him that glory which
he had with God in his decree before the world was.'
A divine glory proves a divine nature. This Christ had
from eternity, for he had it before the world began ; there-
fore he had a divine nature also. It is the manifestation of
his glory, which he had eclipsed and laid aside for a season,
that here he desires of God. Phil. ii. 9 — 12. He glorified
his Father by manifesting the glory of his Deity, hisname,
to others ; and he prays the Fatlier to glorify him, as he had
glorified him on the earth. 2. There is not the same reason
P Quid ad lioc respondes? — Nequeliinc naturam divinam probari. Posse enirn
aliqucm gloriam Iiabere antctjuam iiuiiidiis ficrct, npiid l^atrcni, ncc tamen liinc effici
eum esse Dci:mi, apparot, i! Tim. i. '1. uhi ait A|iO!-toliis de credentibus, illis datatn
fuissc, gratiam, ante tempora secularia. Prii'tcri'a, liic scripluni est, Jesuiii rogare
Iianc gioriain, (jiuui natur.v Divinx ]>rorsus rcpugiiat. l^oci vero senteiilia est :
Christum rogare Dcuiii, ut ei gioriain rcipsa del, (]uani liabuerit ajjud Deuui in ip-
sius dccreto ante(iuain in\indus ficret.
TESTIMONIES THEREOF VINDICATED. 333
of what is here asserted of Christ, and what is said of the
elect, 2 Tim. i. 9. Christ here positively says, he had (^xov)
' glory with his Father before the world was ;' nor is this
any where, in any one tittle in the Scripture expounded, to
be any otherwise, but in a real having of that glory. The
grace that is given to believers, is not said to be before the
world was, but Trpo X9^^^^ aicjviwv, which rnay denote the
first promise. Gen. iii. 15. as it doth Tit. i. 2. and if it be in-
tended of the purpose of God, which was from eternity (as
the words will bearj it is so expounded in twenty places.
3. Though the divine nature pray not, yet he who was in the
form of God, and humbled himself to take upon him the
form and employment of a servant, might, and did pray :
the Godhead prayed not, but he who was God prayed.
4. For the sense assigned, let them once shew us in the
whole book of God, where this expression, ' 1 had'(££;^ov) may
be possibly interpreted, ' I had it in purpose,' or ' I was pre-
destinated to it ;' and not ' I had it really,' and * indeed,' and
they say something to the purpose. In the meantime they
do but corrupt the word of God (as many do) by this pre-
tended interpretation of it. 5. If predestination only be in-
tended, here is nothing singular spoken of Christ, but what
is common to him with all believers ; when evidently Christ
speaks of something that belonged to him eminently. 6. The
very express tenor of the words will not admit of this gloss,
(let what violence can be used) : Kal vvv So^acroy jU£, av Trarep,
irapa asavrt^, ry So^y y ^'X*'^^ "^9^ "^^^ '''^^ Koafiov uvai, irapa aoi.
The glory that I had vv'ith thee, let me have it manifested
with thee, now ray work is done.
Grotius falls in with our catechists ; ' ry So^p y £<x^v, des-
tinatione tua; ut 1 Pet. i. 20. Kev. xiii. 8. sicut Ephes. i. 3,
4. et infra, ver. 24. Simile legendi genus ; sic legem fuisse
ante mundum dicunt Hiebrsei.' Again, ' irapa o-ot, refer ad
illud ax*^^' ^^ intellige ut diximus in decreto tuo.'
But what intends the learned man by those places of
1 Pet. i. 20. Rev. xiii. 8. ? Is it to expound the thing that
he supposes to be expressed ? Or to intimate that the phrase
here used is expounded by the use of it in those other places.
If the first, he begs that to be the sense of this place, which
is the sense of them, though neither the scope of the places,
nor the sense of the words themselves will bear it. If the
334 DEITY OF CHRIST PROVED, AND
latter, it is most false ; there is not one word, phrase, nor
expression, in any one of the places pointed unto, at all co-
incident with them here used. Besides, the two places
mentioned are of very different senses ; the one speaking of
God's purpose, appointing Christ to be a Mediator ; the
other of the promise given presently after the fall. 2. We
grant, that Christ in respect of his human nature was pre-
destinated unto glory; but that he calls God's purpose * his
glory,' 'the glory which he had,' ' which he had with God,'
wherewith he desires to be glorified with him again,' is to be
proved from the text or context, or phrase of speech, or
parallel place, or analogy of faith or somewhat, and not
nakedly to be imposed on us. Let Prov. viii. 22. 30. Phil,
ii. 6 — 10. be consulted, as parallel to this place ; Eph. i. 3,
4. speaks indeed of our predestination in Christ, that we
should be holy, and so come to glory ; but of the glory, that
Christ had before the world was, it speaks not. Yea, ver. 3.
we are said to be actually blessed, or to have the heavenly
blessings, when we do enjoy them, which we are elected to,
ver. 4. What the Jews say of the law, and the like, we must
allow learned men to tell us, that they may be known to be
so, although the sense of the Scripture be insesnibly dark-
ened thereby.
To the same purpose is that of Peter, 1st epistle i. 10, 11.
' Of which salvation the prophets have enquired and searched
diligently, who prophesied of the grace that should come
unto you; searching what or what manner of time the
Spirit of Christ which was in them did signify, when it tes-
tified before hand the sufferings of Christ, and the glory
that should follow.' To which add that more clear place,
1 Pet. iii. 18 — 20. 'quickened by the Spirit, by which also
he went and preached unto the spirits that were in pri-
son, which sometime were disobedient in the days of
Noah.' He who was in the days of the prophets of old, and
in the days of Noah, so long before his being born accord-
ing to the flesh, he was from everlasting; or had an exist-
ence antecedent to his incarnation ; but this is expressly af-
firmed of our Saviour. It was his Spirit that spake in the
prophets; which if he were not, it could not be; for of him
who is not, nothing can be afllrmed. He preached by his
Spirit in the days of Noah to the spirits that are in prison.
TESTIMONIES THEREOF VINDICATED. 335
Of this latter place our catechists take no notice ; about
the first they inquire.
* Q. What '^ answerest thou to this ?
' A. Neither is a divine nature proved from hence. For
the Spirit which was in the prophets, may be said to be the
Spirit of Christ, not that he was given of Christ, but because
he fore-declared the things of Christ, as Peter there speaks ;
he testified before hand of the sufferings of Christ, and the
glory that should follow. Which manner of speaking we
have, 1 John iv. 6. Hence know we the spirit of truth, and
the spirit of error. Where it is not called the spirit of truth
and error, because truth and error as persons do bestow the
spirit, but because the spirit of truth speaks the things of
truth, and the spirit of error the things of error.'
1. It is confessed, that if the Spirit that was in the pro-
phets, was the Spirit of Christ, then he hath a divine nature :
for the only evasion used is, that it is not, or may not (pos-
sibly) be so meant in this place, not denying, but that if it
be so, then the conclusion intended follows. 2. That this
place is to be interpreted by 1 John iv. 6. there is no colour
nor pretence. Christ is a person ; he was so, when Peter
wrote. Truth and error are not; and the spirit of them is
to be interpreted according to the subject matter. 3. The
Spirit in other places is called the Spirit of Christ, in the
same sense as he is called the Spirit of God ; Rom. viii. 9.
Gal. iv. 6. 4. The Spirit of Christ is said directly, to take
of him, and shew it to his apostles, John. xvi. 15. and so he
did to the prophets. They may as well on the pretence of
1 John iv. 6. deny him to be the Spirit of God the Father, as
the Spirit of Christ, as being of him, and sent by him.
And thus far of the testimonies proving the pre-existence
of Christ unto his incarnation, and so consequently his eter-
nity; whence it follows, that he is God over all blessed for
ever, having this evidence of his eternal power and Godhead.
Sundry others of the same tendency will fall under conside-
ration in our progress.
q Quid ad hoc respondes ? — Neque hinc naturam in Christo divinam effici. Nam
hie Spiritus, qui in Prophetis erat, Christi dici potest, non quod a Christo datus fue-
rit, sed quod ea qupe Christi fuerunt, prasnunciarit, ut ibidem Petrus ait, prsenun-
cians illas in Christum passiones, et post hffic glorias. Quem loquendi raodum etiam,
1 Job. iv. 6. habes ; Hinc cognoscimus Spirituni veritatis, et Spirituni erroris : ubi
non propterea Spiritus veritatis et erroris Spiritus dicitur, quod Veritas et error, tan-
quam personse, eum Spirituni conferant; verum eo, quod Spiritus veritatis loquatur
quae veritatis sunt, et Spiritus erroris quae sunt erroris.
3 3G DEITY OF CHRIST PROVED, AND
CHAP. X.
Of the names of God giveii tmto Christ.
In the next place, as a third head, our catechists consider the
scriptural attributions of the names of God, unto our Saviour
Jesus Christ. Whence this is our argument.
He who is Jehovah, God, the only true God, he is God
properly by nature. But Jesus Christ is Jehovah, the true
God, &.C. Therefore he is God properly by nature.
The proposition is clear in itself; of the innumerable
testimonies which are, or may be produced to confirm the
assumption, our catechists fix upon a very few, namely, those
which are answered by Socinus against Wieck the Jesuit,
whence most of their exceptions to these witnesses are tran-
scribed. To the consideration of these they thus proceed.
' Q. What"" are those places of Scripture, which seem to
attribute something to Christin acertain and definite time?
* A. They are of two sorts, whereof some respect the
names, others the works which they suppose in the Scriptures
to be attributed to Christ.
'Q. Which are they that respect the names of Christ?
' A. Those where they suppose in the Scripture that Christ
is called Jehovah, &c. Jer. xxiii.6. Zach. ii.8. 1 John v. 20.
Jude 4. Tit. ii. 13. Rev. i. 18. iv. 8. Acts xx. 28. 1 John
iii. 16.'
The first testimony is Jer. xxiii. G.^in these words : 'In his
days Judah shall be saved, and Israel shall dwell safely, and
this is his name whereby he shall be called, Jehovah our
righteousness.' To which add the next, Zech. ii. 8,
Before I come to consider their exceptions to these texts
in particular, some things in general may be premised, for the
better understanding of what we are about; and what from
these places we intend to prove and confirm.
^ Quteuam ea loca Scriptiira3 quaj videiitiir Christo qusedam tempore certo et defi-
nito attribuere? — Ea sunt duplicia; quorum alia noniina, alia facia rcspiciunt, qua;
Cbristo a Scriptura atlribui opiiiantur.— Qu;i;n;uii sunt (]u:v Cluisti nomina rcspici-
unt?— Ea, ubi arbilrantur Jesum a Scriptura \ocari Jeliovam ; Domiiium exercituuni;
Dfiuui veruni; solum verum; Deum niagnuui; ])oniiiiuui Deuiu ()ninipoteiitem,qui fuit,
qui est, ct qui venturusest; Dcuni qui acquisivit proprio sanguine Ecclesiam; Dcuni
qui animeui posuit pro nobis. Jer. xxiii. 6. Zacb. ii. 8. 1 Job. v. 20. Jude 4. Tit,
ii. 13. Apoc. i.8. iv. 8. Act. xx, 28. 1 Job. iii. \6.
TESTIMONIES THEREOF VINDICATED. 337
1. The end of citing these two places, is to prove, that
Jesus Christ is in the Old Testament called Jehovah ; which
is by them denied ; the granting of it being destructive to
their whole cause.
2. It is granted, that Jehovah is the proper and peculiar
name of the one only true God of Israel : a name as far sig-
nificant of his nature and being as possibly we are enabled
to understand : yea so far expressive of God, that as the thing
signified by it is incomprehensible, so many have thought
the very word itself to be ineffable, or at least not lawful to
be uttered. This name God peculiarly appropriates to him-
self in an eminent manner; Exod. vi. 2. 9. so that this is
taken for granted on all hands, that he whose name is Jeho-
vah, is the only true God, the God of Israel ; whenever that
name is used properly, without a trope or figure, it is used of
him only. What the adversaries of Christ except against
this, shall be vindicated in its proper place,
3. Our catechists have very faintly brought forth the tes-
timonies, that are usually insisted on in this cause ; naming
but two of them ; wherefore I shall take liberty to add a few
more to them, out of the many that are ready at hand. Isa.
xl. 3. 'The voice of him that crieth in the wilderness, prepare
ye the way of Jehovah, make straight in the desert a high-
way for our God.' That it is Christ who is here called Je-
hovah, is clear from that farther expression in Mai. iii. 1.
and the execution of the thing itself; John i. 23. Matt. iii. 3.
Mark. i. 2, 3. Isa. xlv. 22 — 25. ' Look unto me, and be ye
saved, all the ends of the earth ; for I am God, and there is
none else. I have sworn by myself, the word is gone out of
my mouth in righteousness, and shall not return, That unto
me every knee shall bow, every tongue shall swear. Surely,
shall one say, in the Lord Jehovah have I righteousness and
strength : even to him shall men come, and all that are in-
censed against him, shall be ashamed. In Jehovah shall all
the seed of Israel be justified, and shall glory.' The apostle
expressly affirms all this to be spoken of Christ; Rom. xiv.
11, 12, &c. Hos. xiii. 14. is also applied to Christ, 1 Cor. xv.
64, 55. He that would at once consider all the texts of the
Old Testament, chiefly ascribing this name to Christ, let him
read Zanchius ' de tribus Elohim,' who hath made a large
collection of them.
VOL. VIII. z
338 DEITY OF CHRIST PROVED, AND
Let us now see what our catechists except against the
first testimony.
' Q. What'' dost thou answer to the first testimony?
' A. First, that hence it cannot be necessarily evinced,
that the name of Jehovah is attributed to Christ. For these
words. And this is his name whereby they shall call him, the
Lord our righteousness, may be referred to Israel, of whom
he spake a little before ; In his days shall Judah be saved,
and Israel shall dwell safely, Sec. as from a like place may
be seen in the same prophet, chap, xxxiii. 15, 16. where he
saith, In those days, and at that time, will I cause the branch
of righteousness to grow up unto David, and he shall exe-
cute judgment and righteousness in the land. In those days
shall Judah be saved, and Jerusalem shall dwell safely ; and
this is the name wherewith she shall be called, the Lord our
righteousness ; for in the Hebrew it is expressly read, they
shall call her ; which last words are referred of necessity to
Jerusalem ; and in this place answereth to Israel, which is
put in the first place : it seems therefore likely, that also in
the first place, these words, they shall call him, are re-
ferred to Israel. But although we should grant, that the
name of Jehovah may be referred unto Christ, yet from the
other testimonies it appears, that it cannot be asserted, that
Christ is called Jehovah simply : neither doth it thence fol-
low, that Christ is really Jehovah. Whether therefore these
last words in this testimony of Jeremiah be understood of
Christ, or of Israel, their sense is, thou Jehovah our one God
wilt justify us; for at that time when Christ was to appear,
God would do that in Israel.'
^ Quid verotu ad ea ordine respondes, ac ante omnia ad priinurn? — Prinium,quod
ex eo confici non possit necessario nomeu Jehovae Chrisfo attribui. Ea eniin verba ;
Et hoc est nonien ejus, quo vocabunt euni, Jehovali justitia nostra, referri possuntad
Israelem, de quo paulo superius eodera versu loquitur: In diebus ejus servabitur
Juda, ct Israel habitabit secure, et hoc est noiiien ejus, &;c. ut e loco siniili conspici
potest apud cundem Prophetam, cap. xxxiii. 1.5, 16. ubi ait, in diehus illis, ct in illo
tempore, faciam utexistat Davidi surculus justitia?, ct faciei judicium ct justitiam in
terra. In diebas illis servabitur Juda et Jerusalem habitabit secure, et hoc (supple
nomen) quo vocabunt cam, Jehovah justitia; nostra. Etenira in Ha;br<eo expresscle-
gitur, vocabunt cam, quam voceni posteriorem ad Hierusalem referri prorsus est ne-
cesse; el hoc quidem loco Israeli, qui in priori loco positus est, respondet. A'idetur
igitur prorsus verisimile, quod in priori etiaui loco, hoBC verba, vocabunt eum, ad Is-
raelem referantur. At licet conccdamus, nomen Jehovre ad Christum posse referri,
ex altero tanien testinionio apparct asseri non posse, Jehovani simpliciter Christum
vocari : neque ex eo sequi, Christum reipsa esse Jehovam : si ve igitur de Christo, sive
de Israelc postrema verba in testinionio Hiereraiae accipiantur, sententia ipsprum
est, turn Jehovam unum Deum nostrum nos justificaturum. Etenim illo tempore,
cum Christus appariturus esset, Deus id in Israele facturus erat.
TESTIMONIES THEREOF VINDICATED. 339
The sum of this answer is ; 1. It may be these words are
not spoken of Christ, but of Israel. 2. The same words are
used of that which is not God. 3. If they be referred to
Christ, they prove him not to be God. 4. Their sense is, that
God will justify us in the days of Christ. Of each briefly.
1. The subject spoken of all along is Christ; he is the
subject matter of whatever here is affirmed. ' I will rise up
a righteous branch to David, he shall be a king, and he
shall reign, and his name shall be called the Lord our righ-
teousness.' 2. Why are these words to be referred to Israel
only, and not also to Judah, (if to any but Christ) they being
both named together, and upon the same account, (yea and
Judah hath the pre-eminence, being named in the first place)
and if they belong to both, the words should be, ' this is their
name, whereby they shall be called.' 3. Israel was never
called our righteousness, but Christ is called so upon the
matter in the New Testament sundry times, and is so ; 1 Cor.
i. 30. so that without departing from the propriety of the
words, intendment, and scope of the place, with the truth of
the thing itself, these words cannot be so perverted. The
violence used to them is notoriously manifest.
2. The expression is not the same in both places. Nei-
ther is Jerusalem there called the ' Lord our righteousness ;'
but he who calls her, is the ' Lord our righteousness ;' and
so are the words rendered by Arias Montanus, and others.
And if what Jerusalem shall be called be intimated, and not
what his name is that calls her, it is merely by a metonymy,
upon the account of the presence of Christ in her ; as the
church is called Christ improperly, 1 Cor. xii. 12. Christ
properly is Jesus only. But the words are not to be ren-
dered, 'this is the name whereby she shall be called,' but
this is the 'name whereby he shall call her, the Lord our
righteousness ;' that is, he who is the Lord our righteous-
ness shall call her to peace and safety, which are there
treated on. Christ is our righteousness, Jerusalem is not.
3. It is evident that Christ is absolutely called Jehovah
in this, as well as in the other places before mentioned, and
many more. And it thence evidently follows, that he is Je-
hovah, as he who properly is called so, and understood by
that name. Where God simply says, his name is Jehovah,
we believe him : and where he says, the name of the branch
z 2
340 DEITY OF CHRIST PROVED, AND
of the house of David is Jehovah, we believe him also. And
we say hence that Christ is Jehovah, or the words have not
a tolerable sense : of this again afterward.
4. The interpretation given of the words is most perverse,
and opposite to the ntieaning of them. The prophet says
not, that ' Jehovah the one God shall be our righteousness,'
but the • branch of David shall be the Lord our righteousness.'
The subject is the branch of David, not Jehovah. The
branch of David shall be called ' the Lord our righteous-
ness ;' that is, 'the Lord shall justify us, when the branch of
David shall be brought forth :' who could have discovered
this sense but our catechists and their masters, whose words
these are. It remaineth then, that the branch of David, who
ruleth in righteousness, is Jehovah our righteousness : our
righteousness, as being made so to us ; Jehovah, as being
so in himself.
Grotius expounds this place, as that of Micah v. 2. of
Zerubbabel, helping on his friends with a new diversion,
which they knew not of. Socinus,*^ as he professes, being not
acquainted with the Jewish doctors, though some believe
him not. And yet the learned annotator cannot hold out
as he begins, but is forced to put out the name Zerubbabel,
and to put in that of the people, when he comes to the name
insisted on : so leaving no certain design in the whole words,
from the beginning to the ending.
Two things doth he here oppose himself in, to the re-
ceived interpretation of Christians. 1. That it is Zerubba-
bel who is here intended. 2. That it is the people who is
called the ' Lord our righteousness.'
For the first, thus he on ver. 5. * Germen justum, a righ-
teous branch : Zorubbabelem qui nnif ut hie appellatur, ita
et Zechariae, vi. 12. nimirum quod velutsurculus renatus esset
ex arbore Davidis quasi prcecisa. Justitiae nomine commen-
datur Zerubbabel etiam apud Zechariam, ix. 9. Zerubbabel
who is here called the branch, as also Zech. vi. 12. because
as a branch he arose from the tree of David which was as cut
off. Also Zerubbabel is commended for justice or righte-
ousness, Zech. ix. 9.'
That this is a prophecy of Christ, the circumstances of
f Sociii. dc Servat. p. ,■>. cap. I. Franz, do Sacrif. p. 786.
TESTIMONIES THEREOF VINDICATED. 341
the place evince. The rabbins were also of the same mind,
as plentiful collections from them are made to demonstrate
it, by Joseph de Voysin,pug. fid. par. 3. dist. 1. cap. 4. And
the matter spoken of, can be accommodated to no other, as
hath been declared. Grotius's proofs that Zerubbabel is
intended, are worse than the opinion itself. That he is called
the branch, Zech. vi. 12. is most false : he who is called the
branch there, is a king and a priest. ' He shall rule upon
his throne, and he shall be a priest/ which Zerubbabel, was
not ; nor had any thing to do with the priestly office, which
in his days was administered by Joshua. More evidently
false is it, that he is spoken of Zech. ix. 9. which place is
precisely interpreted of Christ, and the accomplishment, in
the very letter of the thing foretold, recorded Matt. xxi. 5.
The words are, 'rejoice greatly O daughter of Sion, shout O
daughter of Jerusalem, behold thy king cometh to thee, he
is just, and having salvation, lowly, and riding upon an ass,
and upon a colt the foal of an ass.' That a man professing
Christian religion, should affirm any one but Jesus Christ to
be here intended, is somewhat strange.
Upon the accommodation of the next words to Zerubba-
bel, 'a king shall reign and prosper,' &c. I shall not insist;
they contain not the matter of our present contest, though
they are pitifully wrested by the annotator, and do no ways
serve his design.
For the particular words about which our contest is, this
is his comment. And this is the name whereby they shall
call him : ' nempe populum :' * namely the people :' they shall
call the people.' How this change comes, ' in his days Judah
shall be saved, and this is the name whereby he shall be
called,' that is, the people shall be called, he shews not.
That there is no colour of reason for it, hath been shewed;
what hath been said need not to be repeated. He proceeds.
'Dominus justitia nostra,' i. e. ' Deus nobis benefecit, God
hath done well for us, or dealt kindly with us.' But it is
not about the intimation of goodness, that is in the words;
but of the signification of the name given to Jesus Christ,
that here we plead. In what sense Christ is the Lord our
righteousness appears, Isa. xlv. 22 — 25. 1 Cor. i. 30.
The second testimony is Zech. ii. 8. in these words:
' For thus saith the Lord of hosts ; After the glory hath he
342 DEITY OF CHRIST PROVED, AND
sent me unto the nations which spoiled you : for he that
toucheth you, toucheth the apple of his eye : for, behold, I
will shake mine hand upon them,' &c. ver. 9 — 12.
Briefly to declare what this witness speaks to, before we
permit him to the examination of our adversaries : the per-
son speaking, is, the Lord of hosts: 'thus saith the Lord of
hosts:' and he is the person spoken of; 'after the glory,' saith
he, (or after this glorious deliverance of you my people from
the captivity wherein you were among the nations) 'hath he
sent me,' even me the Lord of hosts hath he sent. * Thus saith
the Lord of hosts, he hath sent me ;' and it was to the na-
tions, as in the words following ; and who sent him ? ' ye shall
know, that the Lord of hosts hath sent me ;' the people of
Israel shall know, that the Lord of hosts hath sent me the
Lord of hosts to the nations : but how shall they know that
he is so sent? He tells them ver. 11. it shall be known by
the conversion of the nations: 'many nations shall be join-
ed to the Lord in that day;' and what then? 'They shall be
my people;' mine who am sent; my people, the people of
the Lord of hosts that was sent; that is, of Jesus Christ,
and I, saith he, whose people they are, ' will dwell in the
midst of them,' (as God promised to do), ' and thou shalt
know the Lord of hosts hath sent me :' I omit the circum-
stances of the place. Let us now see what is excepted by
our catechists.
' Q. What*^ dost thou answer to this second testimony?
* A. The place of Zachary they thus cite. This saith the
Lord of hosts ; after the glory hath he sent me to the na-
tions which spoiled you; for he that toucheth you, toucheth
the apple of mine eye ; which they wrest unto Christ ; be-
cause here as they suppose, it is said, that the Lord of hosts
is sent from the Lord of hosts. But these things are not so ;
for it is evident that these words, After the glory he hath
J Ad secundum vcro quid respondcs? — Locum Zecharias ad Imnc niodum citant:
hoc dicit Dominus exercituum ; Post gloriam niisit me ad gentes, quae vos spoliaruut :
qui enim vos tarigit, tangit pupillam oculimei,&c. Qu<e ad Christum torqueiit, quod
liic, ut arbitraiitur, dicatur, Dominum exercituum luissuiii esse a Domino exercituum.
Verum ea hie non liabentur; quod hinc perspieuum est, quod ea verba, post gloriam
misil me &c. sunt ab alio prolata, nempe ab aiigelo, qui cum Zecharia ct alio angelo
colloqucbatur.ut idemeodemcapile pauloante planum est, a versu quarto initio facto,
ubi is angehis loqucns introducitur. Quod idem ea ex re videro est, quod ca qnaj
citant verba, hoc dicit Dominus exercituum, in lla-breeo legantur, sic dicit Dominus
exercituum ; item ilia, tangit pupillam ocnii mei, legantur pupillam oculi ejus, qua;
noil ad Dominum exercituum, sed ad legatum referri nccesse est.
TESTIMONIES THEREOF VINDICATED. 343
sent me, are spoken of another, namely, of the angel, who
spake with Zechariah, and the other angel ; the same is evi-
dent in the same chapter a little before, beginning at the
fourth verse, where the angel is brought in speaking; which
also is to be seen from hence, that those words which they cite.
This saith the Lord of hosts, in the Hebrew may be read. Thus
saith the Lord of hosts; and those, Toucheth the apple of mine
eye, may be read. The apple of his eye; which of necessity
are referred to his messenger, and not to the Lord of hosts/
These gentlemen being excellent at cavils and excep-
tions, and thereunto undertaking to answer anything in the
world, do not lightly acquit themselves more weakly, and
jejunely in any place than in this. For,
1. We contend not with them about the translation of
the words, their exceptions being to the vulgar Latin only;
we take them as they have rendered them. To omit that
therefore,
2. That these words are spoken by him, who is called
the angel, we grant ; but the only question is, who is this
angel that speaks them ; it is evident from the former chap-
ter and this, that it is ' the man, who was upon the red horse ;'
chap. i. 8. who is called Angelus Jehovse, ver. 11. and
makes intercession for the church, ver. 12. which is the pro-
per office of Jesus Christ ; and that he is no created angel,
but Jehovah himself, the second person of the Trinity, we
prove, because he calls himself the Lord of Hosts; says he
'will destroy his enemies with the shaking of his hand ;' that
he will convert a people, and make them his people, and
that he will dwell in his church, and yet unto all this he
adds three times, that he is ' sent of the Lord of Hosts.' We
confess then all these things to be spoken of him, who was
sent, but upon all these testimonies conclude, that he who
was sent was the Lord of Hosts.
Grotius interprets all this place of an angel, and names
him to boot. Michael it is; but who that Michael is, and
whether he be no more than an angel, that is, a messenger,
he inquires not. That the ancient* Jewish doctors inter-
preted this place of the Messiah, is evident. Of that no
notice here is taken, it is not to the purpose in hand. To
the reasons already offered, to prove that it is no mere crea-
'' Bereschith Rab. ad Gen. xxv. 28.
344 DEITY OF CHRIST PROVED, AND
ture that is here intended, but the Lord of Hosts, who is
sent by the Lord of Hosts, I shall only add my desire, that
the friends and apologizers for this learned annotator, would
reconcile this exposition of this place to itself, in those
things which at first view present themselves to every ordi-
nary observer. Take one instance. Ye shall know that the
Lord of Hosts hath sent me, that is, Michael. And I will
dwell in the midst of thee ; * Templum meum ibi habebo.'
' I will have my temple there.' If he who speaks be Michael,
a created angel, how comes the temple of Jehovah to be
his ? and such let the attempts of all appear to be, who
manage any design against the eternal glory of the Son of
God.
The third testimony is 1 John v. 20. 'And we know that
the Son of God is come, and hath given us understanding,
that we may know him that is true, and we are in him that
is true, even in his Son Jesus Christ ; this is the true God
and eternal life.'
' Q. What^dost thou answer to this?
' A. These words, This is the true God, I deny tobe refer-
red to the Son of God. Not thatldenyChristtobe true God;
but that that place will not admit those words to be understood
of Christ; for here he treats not only of the true God, but
of the only true God, as the article added in the Greek doth
declare. But Christ, although he be true God, he is not
yet of himself that one God, who by himself, and upon the
most excellent account is God, seeing that is only God the
Father. Nor doth it avail the adversaries, who would have
those words referred to Christ, because the mention of
Christ doth immediately go before those words, this is the
true'God. For pronoun relatives as this and the like, are
not always referred to the next antecedent, but often to that
f Quid respondes ad tcitium? — Tu hoc testimonio, scirausfilium Dei vcnisse, &c.
Haec verba, hie est verus Deus, nego refcrri ad Dei Filiutn ; won quod negeni Chris-
tum esse veruni deum ; sed quod is locus ea de Christo accipi non admittat. Ete-
nim liic agitur non solum de vero Deo ; sed de illo uno vero Deo, ut articulus in
Grscco additus iiidicat. Cliristus vero etsi verus Deus sit, non est tamen ilie ex se
iinus Deus, qui per se et perfectissima ratione Deus est, cum is Deus tantum sit Pater.
Nee vero quiccjuani juvat adversarios, qui proplerea ha;c ad Christum refcrri volunt,
quod verba. Hie est verus Deus, et Cliristi mentio proxime anteccsserit. Etenim
pronomina relativa, ut hie et siuiilia, non semper ad proxime antecedentia, verum
sajpenumero ad id, de quo potissimum sermo est, referuiitur, ut patet ex liic locis ;
Act. vii. 19, 20. et X. 6. ii. Joh. 7. e quibus locis apparct pronomen relativum
hie non ad proxime antecedentes personas, sed ad remotiores referri.
TESTIMONIES THEREOF VINDICATED. 345
which is chiefly spoken of; as Acts vii. 19, 20. John ii. 7.
from which places it appears, that the pronoun relative,
this, is referred not to the next, but to the most remote
person.'
1. It is well, it is acknowledged, that the only true God
is here intended ; and that this is proved by the prefixed
article ; this may be of use afterward.
2. In what sense these men grant Christ to be a true
God, we know; a made God, a God by office, not nature ; a
man deified with authority ; so making two true Gods, con-
trary to innumerable express texts of Scripture, and the na-
ture of the Deity.
3. That those words are not meant of Christ, they prove,
because he is not the only true God, but only the Father ;
but friends ! these words are produced to prove the con-
trary ; as expressly affirming it ; and is it a sufficient reason
to deny it, by saying, 'He is not the only true God, there-
fore, these words are not spoken of him ;' when the argu-
ment is, these words are spoken of him, therefore he is the
only true God.
4. Their instances prove, that in some cases a relative
may relate to the more remote antecedent, but that in this
place, that mentioned ought to do so, they pretend not once
to urge; yea the reason they give is against themselves ;
namely, that it refers to him chiefly spoken of, which here
is eminently, and indisputably Jesus Christ. In the places
by them produced, it is impossible from the subject matter
in hand, that the relative should be referred to any but the
remoter antecedent, but that therefore here we must offer
violence to the words, and strain them into an incoherence
and transgress all rules of construction, (nothing enforcing
to such a procedure) is not proved.
5. In the beginning of the twentieth verse it is said, ' the
Son of God is come, and hath given us an understanding ;'
and we are said to be ' in him,' even ' in Jesus Christ,' on
which it immediately follows, ovtoq, ' this, this Jesus Christ
is the true God and eternal life.'
6. That Jesus Christ is by John peculiarly called 'life,'
and 'life eternal,' is evident both from his gospel, and this
epistle ; and without doubt, by the same term, in his usual
manner. He expresses here the same person; chap. i. 2.
346 DEITY OF CHRIST PROVED, AND
'The Son of God is life, eternal life, he that hath the Son,
hath life; we are in him, the Son Jesus Christ, this is the
true God, and eternal life ;' so he began, and so he ends his
epistle.
And this is all our adversaries have to say against this
most express testimony of the divine nature of Jesus Christ;
in their entrance whereunto they cry, hail master, as one be-
fore them did (he is a true God), but in the close betray
him (as far as lies in them) by denying his divine nature.
Even at the light of this most evident testimony the
eyes of Grotius dazzled, that he could not see the truth ;
his note is/- ovrog lariv 6 d\i]divog ^tog ' is nempe quem
lesus monstravit, colendumque docuit, non alius.' ovrog
ssepe refertur ad aliquid prsecedens non ufxi(jioq. Acts viii.
19. X. 6.* The very same plea with the former; only Acts
viii. 19. is mistaken for Acts vii. 19. the place urged by our
catechists, and before them by Socinus against Wicke, to
whom not only they, but Grotius is beholden. That cita-
tion of Acts X. 6. helps not the business at all; ovTog is
twice used, once immediately at the beginning of the verse,
secondly being guided by the first, the latter is referred to
the same person, nor can possibly signify any other. Here
is no such thing. Not any one circumstance to cause us,
to put any force upon the constructure of the words; the
discourse being still of the same person without any altera-
tion ; which in the other places is not.
Of the next testimony, which is from those words of
Jude, ' denying the only Lord God, and our Lord Jesus
Christ,' ver. 4. (not to increase words) this is the sum. There
being but one article prefixed to all the words, it seems to
carry the sense, that it is wholly spoken of Christ. The
catechists reckon some places, where one article serves to
sundry things, as Matt. xxi. 12. but it is evident, that they
are utterly things of another kind, and another manner of
speakin-y, than what is here; but the judgment hereof, is
left to the reader ; it being not indeed clear to me, whether
Christ be called SfffTrorr/c any where in the New Testament,
though he be Lord and God, and the true God, full often.
The second of Titus 13. must be more fully insisted on ;
' Looking for the blessed hope, and the glorious appearance
of the great God, and our Saviour Jesus Christ.'
TESTIMONIES THEREOF VINDICATED, 347
' Q. What*" dost thou answer to this ?
'A. In this place they strive to evince by tv^^o reasons, that
the epithet of the great God is referred to Christ. The first
is the rule forementioned, of one article prefixed to all the
words: the other, that we do not expect that coming of the
Father, but of the Son. To the first you have an answer
already, in the answer to the fourth testimony ; to the other
I answer, Paul doth not say, expecting the coming of the
great God, but expecting the appearance of the glory of the
great God. But now the words of Christ shew, that the
glory of God the Father may be said to be illustrated, when
Christ comes to judgment; whereas he saith, that he shall
come in glory, that is, with the glory of God his Father,
Matt, xvi, 27. Mark viii. 38. Besides, what inconvenience
is it, if it shall be said, that God the Father shall come (as
they cite the words out of the vulgar), when the Son comes
to judge the world .'' Shall not Christ sustain the person of
the Father, as of him from whom he hath received this office
of judging ?'
About the reading of the words, with them we shall not
contend ; it is the original we are to be tried by, and there
is in that no ambiguity. That iTrt^aveta rijc So^rjc the 'ap-
pearance of the glory,' is an Hebraism, for the ' glorious ap-
pearance,'cannot be questioned. A hundred expressions of
that nature in the New Testament, may be produced to
give countenance to this. That the blessed hope looked for,
is the thing hoped for, the resurrection to life and immor-
tality, is not denied. Neither is it disputed whether the
subject spoken of be Jesus Christ, and his coming to judg-
ment. The subject is one ; his epithets here two. 1. That
belonging to his essence in himself, he is ' the great God.'
B Ad quintum quid respondes ? — Quintum testimonium est: Expectantes bea-
m spem, &c. Quo in loco epitlieton Magni Dei ad Cliristum referri duabiis rati-
nibus evincere conantur : prior est, superiusde articulo uiio prfefixa regula. Poste-
"^ior, quod adventum non expectemus Patris, sed Fili. Verum ad primum argumen-
*ura responsum habes in responsione ad quartum festiraoniimi. Ad alterura respon-
deo, Paulum non dicere, Expectantes adventum Magni Dei, verum dicere, Expec-
tantes apparitionem glorijE Magni Dei. Posse vero dici gloriam Dei patris illustra-
tam iri, cum Christus ad judicium venerit, verba Cliristi ostendunt, eum ait, quod
venturus sit in gloria, id est, cum gloria; Dei Patris sui. Matt. xxvi. 27. JMark viii. 38.
Praeterea, quod est inconveniens si dicatur, Deus pater venturus (prout illi e vulgata
citant) cum Filius ad mundum judicandum venerit 1 An Christus Dei patris per-
sonam, in judicio mundi, tanquani ejus, a quo munus judicandi accepit, non sus-
tinebit ?
348
DEITY OF CHRIST PROVED, AND
2. That of office unto us : 'he is our Saviour.' That it is
Christ which is spoken of, appears, 1. from the single article
that is assigned to all the words : tov imtydXov Qeov kuX Swt)!-
pog r]fiu)v 'IricFov Xpiarov, which no less signifies one person,
than that other expression, 6 0f6c kol TdTr]p 'h]<rov Xpierrov,
' The God and Father of Jesus Christ :' should I say, that
one person is here intended, and not two (God, and the
Father of Jesus Christ being the same), our catechists may
say, no ; for it is found in another place, that there is but one
article prefixed, where sundry persons are after spoken of.
But is it not evident in those places, from the subject matter,
that they are sundry persons, as also from the several con-
ditions of them mentioned, as in that of Matt. xxi. 12. ' He
cast out the sellers and buyers.' The proper force then of
the expression enforces this attribution to Jesus Christ.
3. Mention is made t7)q eirKpaveiag, of the glorious appearance
of him, of whom the apostle speaks. That Christ is the
person spoken of, and his employment of coming to judg-
ment, primarily and directly, is confessed. This word is
never used of God the Father, but frequently of Christ, and
that in particular, in respect of the thing here spoken of.
Yea it is properly expressive of his second coming, in oppo-
sition to his first coming, under contempt, scorn, and re-
proach, 1 Tim. vi. 14. 'Keep this commandment', ^e\p£ Trig
iTTKpavdag tov XpicTTov : 2 Tim. iv. 8. * Which the Lord the
righteous Judge shall give me at that day, and not to me
only, but to them that love t?jv liri(j)dvuav avrov. Neither
(as was said) is it ever used of the Father, but is the word
continually used to express the second coming of Jesus
Christ; sometimes Trapoutria hath the same signification, and
is therefore never ascribed to the Father. 3. It is not what
mat/ be said to be done, whether the glory of the Father
may be said to be illustrated by the coming of Christ, but
what is said. * The glorious appearance of the great God,' is
not the manifestation of his glory, but his glory is mani-
fested in his appearance. 4. It is true, it is said, that Christ
shall come ' in the glory of his Father,' Matt. xvi. 21. Mark
viii. 38, but it is no where said, that the glory of the Father
shall come or appear. 5. Their whole interpretation of the
words will scarce admit of any good sense; nor can it be
properly said, that two persons come, when only one comes.
TESTIMONIES THEREOF VINDICATED. 349
though that one have glory and authority from the other.
6. Christ shall also judge in his own name, and by the laws,
which as Lord he hath given. 7. There is but the same
way of coming, and appearance of the great God and our
Saviour, which if our Saviour come really and indeed, and
the great God only because he sends him ; the one comes,
and the other comes not ; which is not doubtless they both
come.
Grotius agrees with our catechists : but says not one
word more for the proof of his interpretation, nor in way of
exception to ours, than they say : as they say no more than
Socinus against Bellarmine, nor he much more than Erasmus
before him : from whom Grotius also borrowed his consent
of Ambrose, which he urges in the exposition of this place ;
which, were it not for my peculiar respect to Erasmus, I
would say were not honestly done, himself having proved
that comment under the name of Ambrose, to be a paltry,
corrupted, depraved, foisted piece ; but Grotius hath not a
word but what hath been spoken to.
The next testimony mentioned is Rev. i. 8. 'I am Alpha
and Omega, the beginning and the ending, saith the Lord,
which is, and which was, and which is to come, the Almighty.'
To which is added that of chap. iv. 8. ' Holy, Holy, Holy,
Lord God Almighty, which was, and is, and is to come.'
' Q. What" sayest thou to this ?
* A. This place, they say, refers to Christ, because they
suppose none is said to come but only Christ, for he is to
come to judge the quick and dead. But it is to be noted, that
that word, which they have rendered 'to come,' may equally
be rendered, 'is to be ;' as John xvi. 13. Where the Lord
'' Quid ad sextum respondes ? — Euin vero locum propterea ad Christum refe-
' unt, quod arbitrentur neralnem venturum, nisi Christum. Is enim venturus est ad
jvi dicandum vivos et mortuos. Veruni tenendum est, earn vocem quam illi reddidere,
vc nturus est, reddi ffique posse, futurus est, ut Johan. xvi. 13. ubi Dominus ait de SpL-
f'tu, quern Apostolis proraittebat, quod illis esset futura annunciaturus, et Act. xviii.
21. ubi legimus, diem festum futurura : in quibus locis duobus, vox Grjeca est l^'xp-
fjiivos- Deinde, quis est qui nesciat, cum prius dictum sit, qui erat, et qui est, et
poste"rius hoc, quod additum est, per futurum esse reddi debere, et ubique de exis-
tentia ea oratio accipiatur ; et non in prioribus duobus membris de existentia, in
postre mo de adventu. Nee est quisquam qui non animadvcrfat hie describi seter-
nitatem Dei, quse tempus prceteritum, praesens, et futurura comprehendit. Bed quod
crassum errorem hunc detegit, est quod Apoc. i. 4, 5. legimus : Gratia vobis, et
pax ab eo, qui est, et qui erat, et qui futurus est, et a septem spiritibus, qui sunt
ante faciem throni ejus, et a Jesu Christo, qui est testis fidelis. E quo testimonio
apparet, Jesu m Christum ab eo, qui est, qui erat, et qui futurus est, vel, ut illi cre-
dunf, venturus, esse longe allum.
350 DEITY OF CIIKIST PROVED, AXD
says of the Spirit, which he promised to the apostles, that
he should shew them thinos to come : and Acts xviii. 21.
we read, that the feast day was ' to be,' in which place the
Greek word is l^yon^voq. Lastly, who is there that knows
not, that seeing it is said before, which was and is, this last
which is added, may be rendered 'to be,' that the words in
every part may be taken of existence, and not in the two
former mention of existence, in the latter of coming.
Neither is there any one who doth not observe, that the
eternity of God is here described, which comprehendeth time
past, present, and to come. But that which discovers this
gross error, is that, Rev. i.4, 5. where we read, Grace be
to you, and peace from him which is, which was, and which
is to come ; and from the seven Spirits which are before his
throne, and from Jesus Christ, who is the faithful witness.
From which testimony it appears, that Jesus Christ is quite
another from him, which is, and was, and is to be, or as they
think, is to come.'
1. There is not one place which they have mentioned,
wherein the word here used, ip)(ofi£vog, may not properly be
translated ' to come,' which they seem to acknowledge at first
to be peculiar to Christ : but 2. these gentlemen make them-
selves and their disciples merry by persuading them, that
we have no other argument to prove these words to be spoken
of Christ, but only because he is said to be 6 Ipy^ofuvot;,
which yet, in conjunction with other things, is not without
its weight, being as it were a 'name of the Messiah, Matt,
xi. 3. from Gen. xlix. 10. though it may be otherwise applied.
3. They are no less triumphant doubtless in their following
answer, that these words describe the eternity of God, and
therefore belong not to Christ ; when the argument is, that
Christ is God, because amongst other things these words
ascribe eternity to him : is this an answer to us, who not
only believe him, but prove him eternal ? 4. And they are
upon the same pin still, in their last expression, that these
words are ascribed to the Father, ver. 4. when they know
that the argument which they have undertaken to answer, is,
that the same names are ascribed to the Son, as to the
Father, and therefore he is God equal with him. Their
' "£a»{, lav iX&)) Z avjoKiirai. Gen. xlix. x. c-h it i i^y^ofxivct. Matt. xi. 3.
TESTIMOKIES THEREOF VINDICATED. 351
answer is, this name is not ascribed to Christ, because it is
ascribed to the Father. Men must beg, when they can make
no earnings at work. 5. We confess Christ to be ' alius,'
* another/ another person from the Father ; not another
God, as our catechists pretend.
Having stopped the mouths of our catechists, we may
briefly consider the text itself. That by this expression,
*who is, and who was, and who is to come,' the apostle ex-
presses that name of God, Ehejeh, Exod. iii. 14. which as
the rabbins say, is of all seasons, and expressive of all times,
is evident. To which add that other name of God, Al-
mighty, and it cannot at all be questioned, but that he, who
is intended in these words, is the ' only true God.' 2. That
the words are here used of Jesus Christ, is so undeniable
from the context, that his adversaries thought good not once
to mention it; ver. 7. His coming is described in glory:
' Behold he cometh with clouds, and every eye shall see him,
and they also which pierced him, and all kindreds of the
earth shall wail because of him :' whereupon himself imme-
diately adds the words of this testimony, ' I am Alpha and
Omega ;' for, 1. They are words spoken to John by him who
gave him the revelation, which was Jesus Christ; ver. 1.
2. They are the words of him that speaks on to John, which
was Jesus Christ; ver, 18. 3. Jesus Christ twice in this
chapter afterward gives himself the same title; ver. 11. ' I
am Alpha and Omega;' and ver. 17. * I am the first and the
last ;' but who is he ? 'I am he that liveth, and was dead ;
and behold I live for evermore, Amen : and have the keys
of hell and death;' ver. 18. He gave the revelation ; he is
described ; he speaks all always ; he gives himself the same
titles twice again in this chapter.
But our catechists think they have taken a course to
prevent all this, and therefore have avoided the consideration
of the words, as they are placed, chap. i. 8. considei'ing the
same words in chap. iv. 8. where they want some of the cir-
cumstances, which in this place give light to their applica-
tion. They are not there spoken by any that ascribes them
to himself, but by others are ascribed, ' to him that sits on
the throne/ who cry (as the * seraphims,' Isa. vi. 3.) ' Holy,
Holy, Holy, Lord God Almighty, which is, which was, and
which is to come.' But yet there wants not evidence to
352 DEITY OF CHRIST PROVED, AND
evince, that these words belong immediately in this place
also to Jesus Christ. For, L They are the name (as we have
seen) whereby not long before he reveals himself. 2. They
are spoken of him, who ' sits on the throne,' in the midst of
the Christian churches here represented. And if Christ be
not intended in these words, there is no mention of his pre-
sence in his church, in that solemn representation of its as-
sembly, although he promised to be in the ' midst' of his, * to
the end of the world.' 3. The honour that is here ascribed
to him that is spoken of, is because he is a^iog, ' worthy,' as
the same is assigned to the lamb, by the same persons, in
the same words ; chap. v. 12. So that in both these places
it is Jesus Christ who is described ; ' He is, he was, he is to
come (or as another place expresses it, * the same yesterday,
to day, and for ever,') the Lord God Almighty.'
I shall not need to add any thing to what Grotius hath
observed on these places. He holds with our catechists,
and ascribes these titles and expressions to God, in contra-
distinction to Jesus Christ, and gives in some observations
to explain them : but for the reason of his exposition, where-
in he knew that he dissented from the most of Christians,
we have ouSt yp*^' so that I have nothing to do, but to reject
his authority ; which upon the experience I have of his de-
sign, I can most freely do.
Proceed we to the next testimony, which is Acts xx. 28.
' Feed the church of God, which he hath purchased with his
own blood.' He who purchased the church with his blood,
is God : but it was Jesus Christ, who purchased his church
with his blood ; Eph. v. 25—27. Tit. ii. 14. Heb. 9. 14.
therefore he is God.
' Q. What'' dost thou answer to this ?
'A. I answer, the name of God is not necessarily in tliis
place referred to Christ, but it may be referred to God the
Father : whose blood the apostles call that which Christ
'' Quid ad septimuin rcspondes ? — Respondeo, nomen Dei hoc loco non referri ad
Christum necessario, sed ad ipsuin Deuni Patrein referri posse, cujus apostohis.cuni
sanguinem, quern Christus fudit, sanguiiiem vocat, eo genere loquendi, ct cam ob
causara, quo genere ioqucndi, ft quam ob causani propheta ait, cum qui tangit popu-
lum Dei, tangcre pupillam oculi Dei ipsius. Eteiiiiii suniuja, qure est inter Deum
Patrcm et Christum conjunctio, eisi essentia sint prorsus diversi, in causa est, cur
Cliristi sanguis, sanguis ipsius Dei Patris dicatur: prajsertim si quis expendat quate-
nus is est pro nobis fusus. Etenim Christus est agnus Dei, qui tollit peccata niundi.
Unde sanguis in eum finera fusus, ipsius Dei sanguis jure vocari potest. Nee vero
priKtcrcundum est siicntio, quod iu editionc Syriaca loco Dei Icgatur Christi.
TESTIMONIES THEREOF VINDICATED. 353
shed, in that kind of speaking, and for that cause, with
which God, and for which cause the prophet says, he who
toucheth you, toucheth the apple of the eye of God himself.
For the great conjunction that is between Father and Son,
although in essence they are altogether diverse, is the rea-
son, why the blood of Christ is called the blood of God the
Father himself, especially if it be considered as shed for us.
For Christ is the Lamb of God, that takes away the sins of
the world. Whence the blood shed to that purpose may be
called the blood of God himself. Nor is it to be passed by
in silence, that in the Syriac edition, in the place of God,
Christ is read.'
There is scarce any place, in returning an answer where-
unto, the adversaries of the Deity of Christ do less agree
among themselves, than about this. Some say the name of
God is not here taken absolutely, but with relation to office,
and so Christ is spoken of, and called 'God by office :' so
Socin. ad Bellar. et Wieck. p. 200. &:c. Some, that the
words are thus to be read : ' Feed the church of God, which
Christ hath purchased by his own blood :' so Ochinus and
Lailius Socinus, whom Zanchius answers : ' De tribus Elohim.'
lib. 3. cap. 6. p. 456.
Some fly to the Syriac translation, contrary to the con-
stant consenting testimony of all famous copies of the ori-
ginal, all agreeing in the word ^tov, some adding tov Kvpiov:
so Grotius would have it; affirming that the manuscript he
used had tov Kvpiov ; not telling them that it added ^eou,
which is the same with what we affirm. And, therefore, he
ventures at asserting the text to be corrupted, and in short
writing, ^ov to be crept in for xpoO, contrary to the faith,
and consent of all ancient copies ; which is all he hath to
plead. 2. Our catechists know not what to say ; ' necessa-
rily this word God is not to be referred to Christ: it may
be referred to God the Father.' Give an instance of the like
phrase of speech, and take the interpretation. Can it be
said that one's blood was shed, when it was not shed, but
another's, and no mention that that others blood was shed?
3. If the Father's blood was shed, or said truly to be shed,
because Christ's blood was shed; then you may say, that
God the Father died, and was crucified under Pontius
Pilate, and God the Father rose from the dead ; that he was
VOL. viii. 2 A
354 DEITY OF CHRIST PROVED, AND
dead, and is alive. That that blood that was shed, was not
Christ's, but some body's else, that he loved, and was neav
unto him. 4. There is no analogy between that of the pro-
phet, of the 'apple of God's eye,' and this here spoken of.
Uncontrollably a metaphor must there be allowed ; here is
no metaphor insisted on 5 but that which is the blood of
Christ, is called the blood of God, and Christ not to be that
God, is their interpretation. There diverse persons are
spoken of, God and believers : here one only, that did that
which is expressed. And all the force of this exposition lies
in this, there is a figurative expression in one place, the
matter spoken of requiring it, therefore here must be a figure
admitted also, where there is not the same reason : what is
this but to make the Scripture a nose of wax? This work of
' redeeming the church with his blood,' is ever ascribed to
Christ, as peculiar to him, constantly without exception ;
and never to God the Father : neither would our adversaries
allow it to be so here, but that they know not how to stand
before the testimony wherewith they are pressed.
5. If because of the conjunction that is between God the
Father and Christ, the blood of Christ may be called the
' blood of God the Father ;' then the hunger and thirst of
Christ, his dying and being buried, his rising again, may-
be called the hunger and thirst of God the Father, his sweat-
ing, dying, and rising. And he is a strange natural and
proper Son, who hath a quite different nature and essence
from his own proper Father, as is here aflirmed.
6. Christ is called the Lamb of God, as answering and
fulfilling all the sacrifices, that were made to God of old :
and if the blood of Christ may be called the blood of God
the Father, because he appointed it to be shed for us ; then
the blood of any sacrifice was also the blood of a man, that
appointed it to be shed, yea, of God, who ordained it. The
words are, tKKXitaiav ^eov, i]v mpuTroiiiaaTo S/ti tou iSiov aifia-
Tog- if any words in the world can properly express, that it
is one and the same person intended, that it is his own blood
properly, that bought the church with it, surely these words
do it to the full. Christ then is God.
The next place they are pleased to take notice of, as to
this head of testimonies, about the name of God, is 1 John
iii. IG. 'Hereby perceive we the love of God, because he
TESTIMONIES THEREOF VINDICATED. 355
laid down his life for us.' He who laid down his life for us,
was God : that is, he was so when he laid down his life for
us, and not made a God since.
* Q. To' the eighth what sayest thou ?
* A. First take this account, that neither in any Greek edi-
tion, but only the Complutensis, nor in the Syriac, the word
God is found ; but suppose that this word were found in all
copies, were therefore this word He to be referred to God ?
Not doubtless; not only for that reason which we gave a
little before, in answer to the third testimony, that such
words are not always referred to the next person ; but more-
over, because John doth often in this epistle refer the Greek
word kKeivog to him who was named long before, as in the 3rd,
5th, and 7th verses of this chapter.'
1. Our catechists do very faintly adhere to the first ex-
ception about the word ^wv in the original, granting that it
is in some copies, and knowing that the like phrase is used
elsewhere, and that the sense in this place necessarily re-
quires the presence of that word. 2. Supposing it as they
do, we deny, that this is a very just exception which they
insist upon, that a relative may sometimes, and in some cases,
where the sense is evident, be referred to the remote antece-
dent, therefore it may, or ought to do so in any place, con-
trary to the propriety of grammar, where there are no cir-
cumstances, enforcing such a construction, but all things
requiring the proper sense of it. It is allowed of only where
several persons are spoken of immediately before, which
here are not; one only being intimated, or expressed. 4.
They can give no example of the word God, going before,
and iKHvog following after, where iKtXvog is referred to any
thing or person more remote : much less here where the
apostle having treated of God, and the love of God, draws
an argument from the love of God, to enforce our love of
one another. 5. In the places they point unto, l/citi/oc in
every one of them is referred to the next and immediate
' Ad octavum vero quid ? — Primum igitur sic habeto ; neque in Greeca editione ulla
(excepta Complutensi), nee in editione Sjriaca, vocem Deus haberi. Veruni etiamsi
hjEC vox haberetur in oranibiis exeniplaribus, num idcirco ea vox iile, ad Deuni erit
referenda? Non certe; non solum ob eani causam, quara pauIo superius attulinius, in
lesponsione ad testimonium tertium ; quod verba ejusraodi non semper ad propin-
quiores personas referantur : verum etiam quod lueXw; vocem GiEecuni Johannes in hac
epistoia saepe ad eum refert, qui longe antea nominatus fuerat, ut et 3i 5. et 7, veisii
ejusdem capitis in Graeco apparet.
2 a2
356 DEITY OF CPIllIST PROVED, AND
antecedent, as will be evident to our reader upon the first
view.
Give them their great associate, and we have done.
''Ekhvoq hie est Christus ut supra ver. 5. subintelligendum
hie autem est, hoc Christum fecisse Deo sic decernente nos-
tri causa quod expressum est, Rom. iv. 8/ That tKiivog is
Christ is confessed ; but the word being a relative, and ex-
pressive of some person before mentioned, we say it relates
unto ^£ov, the word going immediately before it. No, says
Grotius, but * the sense is. Herein appeared the love of God,
that by his appointment Christ died for us.' That Christ
laid down his life for us by the appointment of the Father,
is most true ; but that that is the intendment of this place,
or that the grammatical construction of the words will bear
any such sense, we deny.
And this is what they have to except to the testimonies,
which themselves choose to insist on, to give in their ex-
ceptions to, as to the names of Jehovah, and God, being as-
cribed unto Jesus Christ: which having vindicated from all
their sophistry, I shall shut up the discourse of them with
this argument, which they afford us for the confirmation of
the sacred truth contended for. He who is Jehovah, God,
the only true God, &c. He is God by nature : but thus is
Jesus Christ God ; and these are the names the Scripture
calls and knows him by : therefore he is so, God by nature,
blessed for ever.
That many more testimonies to this purpose may be pro-
duced, and have been so, by those who have pleaded the
Deity of Christ, against its opposers, both of old and of late,
is known to all that enquire after such things. I content
myself, to vindicate what they have put in exceptions unto.
CHAP. XI.
Of the work of creation assigjied to Jesus Christ, ^c. The confii-mation
of his eternal Deity from thence.
The Scriptures which assign the creating of all things to
Jesus Christ, they propose as the next testimony of his
Deity, whereunto they desire to give in their exceptions.
To these they annex them, wherein it is affirmed, that * he
TESTIMONIES THEREOF VINDICATED. 357
brought the people of Israel out of Egypt/ and that he was
' with them in the wilderness,' with one particular out of Isaiah,
compared with the account given of it in the gospel, about
the prophets seeing the glory of Christ. Of those which
are of the first sort, they instance in John i. 3. 10. Col. i.
16. Heb. i. 2. 10— 12. verses.
The first and second of these, I have already vindicated
in the consideration of them, as they lay in their conjunc-
ture with them going before in ver. 1. proceed we there
fore to the third, which is Col. i. 16. ' For by him were all
things created, that are in heaven, and that are in earth, vi-
sible, and invisible, whether they be thrones, or dominions,
or principalities, or powers; all things were created by him,
and for him. And he is before all things, and by him all
things consist.'
1. That these words are spoken of Jesus Christ, is acknow-
ledged. The verses foregoing prevent all question thereof.
* He hath translated us into the kingdom of his dear Son, in
whom we have redemption though his blood, even the for-
giveness of sins : who is the image of the invisible God, the
firstborn of every creature : for by him were all things;' &c.
2. In what sense Christ is the ' image of the invisible God,'
even the 'express image of his Father's person,' shall be af-
terward declared. The other part of the description of him
belongs to that which we have in hand. He is irpwroTOKog
TTao-rjc KTLaeijjg, ' the firstborn of every creature :' that is, be-
fore them all ; above them all ; heir of them all ; and so
none of them. It is not said, he is irpioTOKTiaTog, first created,
but irpwTOTOKog, the firstborn ; now the term ' first,' in the Scrip-
ture, represents either what follows, and so denotes an order
in the things spoken of, he that is the first being one of them,
as Adam was the first man : or it respects things going be-
fore, in which sense it denies all order or series of things in
the same kind. So God is said to be the first, Isa. xli. 4.
because before him there is none, Isa. xliii. 11. And in this
sense is Christ the firstborn ; so the firstborn, as to be the
'only begotten Son of God,' John i. 14. This the apostle
proves, and gives an account of, in the following verses; for
the clearing of his intendment wherein, a few things may be
premised.
1. Though he speaks of him who is Mediator, and de-
358 DEITY OF CHRIST PROVED, AND
scribes him, yet he speaks not of him as Mediator; for that
he enters upon ver. 18. ' And he is the head of the body the
church;' &c.
2. That the things, whose creation are here assigned unto
Jesus Christ, are evidently contradistinguished to the things
of the church, or new creation, which are mentioned ver. 18.
Here he is said to be the 'firstbjDrn of every creature;' there
the ' firstborn from the dead.' Here to make all things ; there
there to be the 'head of the body the church.'
3. The creation of all things, simply, and absolutely, is
most emphatically expressed. 1. In general; 'by him all
things were created.' 2. A distribution is made of those all
things, into all things that are in heaven, and that are in
earth; which is the common expression of all things that
were made at the beginning; Exod. xx. 11. Acts iv. 24.
3. A description is given of the things so created, according
to two adjuncts, which divide all creatures whatever, whe-
ther they are visible, or invisible. 4. An enumeration is in
particular made of one sort, of things invisible, which being
of greatest eminency and dignity, might seem, if any, to be
exempted from the state and condition of being created by
Jesus Christ ; ' whether they be thrones,' &c. 5. This distri-
bution and enumeration being closed, the general assump-
tion is again repeated, as having received confirmation from
what was said before : ' all things were created by him :' of
what sort soever, whether expressed in the enumeration fore-
going or no ; all things were created by him : they were
created for him, dg avrov : as it is said of the Father, Rom.
xi. 36. which Rev. iv. 11. is said to be, 'for his will and
pleasure.' 6. For a farther description of him, v. 17. his pre-
existence before all things, and his providence in supporting
them, and continuing that being to them, which he gave them
by creation, is asserted. And 'he is before all things, and by
him all things exist.'
Let us consider then what is excepted hereunto, by them
with whom we have to do. Thus they,
* Q. Whaf" dost thou answer to this place ?
* Quid ad tcrtiiim ? — Practcr id, qiiod ct lioc testimonium loquaturde Chrisfo, lan-
quam media et secunda causa, vcrbuiu crcata sunt, non solum dc vetcrc, veruni
ctiaui de nova creationc in Scriptura usurpari constat : cujus rei cxciupia iiabcs
Ephes. ii. 10. 1.5. Jacob, i. 18. Pra;tfrea, ca verba, omnia ia cociis, ct in terra, non
TESTIMONIES THEREOF VINDICATED. 359
' A. Besides this, that this testimony speaks of Christ, as of
the mediate and second cause, it is manifest, the words ' were
created' are used in Scripture, not only concerning the old,
but also the new creation ; of which you have example, Eph.
ii. 10.15. James i. 18. Moreover, that these words. All things
in heaven and in earth, are not used for all things altogether,
appearethnot only from the words subjoined a little after, ver.
20. where the apostle saith, that by him are all things recon-
ciled in heaven and in earth, but also from those words them-
selves, wherein the apostle said not, that the heavens and
earth were created, but all things that were in heaven and in
earth.'
* Q. But how dost thou understand that testimony ?
* A. On that manner, wherein all things that are in heaven
and in earth were reformed by Christ, after God raised him
from the dead; and by him translated into another state and
condition, and this whereas God gave Christ to be head to
angels and men, who before acknowledged God only for
their Lord.'
What there is either in their exceptions, or exposition, of
weight to take off this evident testimony, shall briefly be
considered.
The first exception of the kind of causality, which is here
ascribed to Christ, hath already been considered and re-
moved, by manifesting the very same kind of expression,
about the same things, to be used concerning God the Fa-
ther. 2. Though the word creation, be used concerning the
new creation, yet it is in places where it is evidently and dis-
tinctly spoken of, in opposition to the former state, wherein
they were, who were so created. But here, as was above
demonstrated, the old creation is spoken of, in direct dis-
tinction from the new, which the apostle describes and ex-
presses in other terms, ver. 20. If that may be called the new
creation, which lays a foundation of it, as the death of
Christ doth of regeneration. And unless it be in that cause
usurpari pro omnibus prorsus, apparet non solum es verbis paulo inferius subjectis,
V. 20. ubi Apostolus ait, quod per eum reconciliata sint omnia in coelis et in terra,
verura etiara ex iis ipsis verbis, in quibus Apostolus non ait, coelum et terram creata
esse, verum ea omnia qute in corIIs et in terra sunt. — Qui vero istud testimonium in-
telligisl — -Ad eum modum, quo per Christum omnia, quae sunt in coelis et in terra
postquam eum Deus a mortuis excitavit, reforniata sunt, et in alium statum et con-
ditionem translata ; id vero cum Deus et angelis et hominibus Christum caput de-
derit, qui antea tantum Deuni solum pro domino agnoverunt.
360 DEITY OF CHRIST PROVED, AND
the work of the new creation is not spoken of at all in this
place. 3. Where Christ is said ' to reconcile all things to
himself that are in heaven and earth,' he speaks plainly and
evidently of another work, distinct from that which he had
described in these verses ; and whereas reconciliation sup-
poses a past enmity, the all things mentioned in the 20th verse,
can be none, but those which were sometime at enmity with
God. Now none but men, that ever had any enmity against
God, or were at enmity with him, were ever reconciled to
God. It is then men in heaven and earth, to whose recon-
ciliation in their several generations, the efficacy of the blood
of Christ did extend, that is there intended. 4. Not heaven
and earth are named, but all things, in them, as being most
immediately expressive of the apostle's purpose, who naming
all things in general, chose to instance in angels and men:
as also insisting on the expression, which is used concern-
ing the creation of all things in sundry places, as hath been
shewed ; though he mentions not all the words in them used.
For the exposition they give of these words, it is most
ridiculous; for 1. The apostle doth not speak of Christ, as
he is exalted after his resurrection, but describes him in his
divine nature and being. 2. To translate out of one condition
into another, is not to create the thing so translated, though
another new thing it may. When a man is made a magis-
trate, we do not say he is made a man, but he is made a ma-
gistrate. 3. The new creation which they here affirm to be
spoken of, is by no means to be accommodated unto angels.
In both the places mentioned by themselves, and in all places
where it is spoken of, it is expressive of a change from bad
to good, from evil actions to grace, and is the same with re-
generation or conversion, which cannot be ascribed to an-
gels, who never sinned, norlost their first habitation. 4. The**
dominion of Christ over angels and men is no where called
a new creation ; nor is there any colour or pretence why it
should be so expressed. 5. The new creation is in Jesus
Christ, 2 Cor. v. 17. but to be in Christ, is to be implanted
into him by the Holy Spirit by believing, which by no means
can be accommodated to angels. 6. If only the dominion
'' Ea qua in ctrlis sunt personpe (qujE subjectas sunt Chrislo), sunt angeli, iique tarn
boni quara niali : quae in coelis sunt, et persona- non sunt, omnia ilia continent qune-
cunque extra angelos vel sunt, vel etiam esse possunt. Smal. dc Divin. Chrisli cap.
16. (ic Regno Christi super Angelos.
TESTIMONIES THEREOF VINDICATED. 361
of Christ be intended, then whereas Christ's dominion is ac-
cording to our adversaries, (Smal. de Divin. Christi. cap.
16.) extended over all creatures, men, angels, devils, and all
other things in the world, then men, angels, devils, and all
things are new creatures. 7. Socinus says, that by princi-
palities, and powers, devils are intended: and what advance-
ment may they be supposed to have obtained by the new
creation? The devils were created, that is, delivered. There
is no end of the folly and absurdities of this interpretation : I
shall spend no more words about it. Our argument from
this place stands firm and unshaken.
Grotius abides by his friends in the interpretation of this
place, wresting it to the new creature, and the dominion of
Christ over all ; against all the reasons formerly insisted on,
and with no other argument than what he was from the Soci-
nians supplied withal. His words on the place are. "^It is
certain, that all things were created by the Word, But those
things that go before shew that Christ is here treated of,
which is the name of a man. As Chrysostom also under-
stood this place : but he would have it, that the world was
made for Christ, in a sense not corrupt: but on the account
of that which went before, tKTia^n is better interpreted, were
ordained, or obtained a certain new state.' So he, in almost
the very words of Socinus. But,
1 . In what sense all things were created by the Word, and
what Grotius intends by the Word, I shall speak elsewhere.
2. Is Christ the name of a man only? Or of him who is only
a man ? Or is he a man only as he is Christ? If he would
have spoken out to this, we might have had some light into
his meaning, in many other places of his annotations. The
apostle tells us that Christ ' is over all, God blessed for
ever;' Rom. ix. 5. And that Jesus Christ was ' declared to
be the Son of God by the resurrection from the dead ;' Rom.
i. 3. If Christ denote the person of our Mediator, Christ is
God, and what is spoken of Christ, is spoken of him who is
God. But this is that which is aimed at ; the Word, or Wis-
dom of God, bears eminent favour towards that man Jesus
Christ : but that he was any more than a man, (that is, the
<^ Certum est, per Verbum creata omnia. Sed qua; praecedunt, ostendunt hie de
Christo agi, quod liominis iiomeii est, quomodo etiam Chrj'sostomus hunc accepit
locum. Sed ille infelligitmundura creatura propter Christum, sensu non maio: sed
propter id quod pr?ecessit, rectius est ixTkV&n hie inteppretari, ordinata sunt, novum
quendam statum sunt consccuta.
3G2 DEITY OF CHRIST PROVED, AND
union of the natures of God and man in one person) is de-
nied. 3. The words before are so spoken of Christ, as that
they call him the Son of God, and the image of the invisible
God, and the first born of the creation : which though he
was, who was a man, yet he was not, as he was a man. 4.
All the arguments we have insisted on, and farther shall in-
sist on (by God's assistance) to prove the Deity of Christ,
with all the texts of Scripture wherein it is plainly affirmed,
do evince the vanity of this exception, ' Christ is the name
of a man, therefore the things spoken of him are not proper
and peculiar to God.' 5. Into Chrysostom's exposition of
this place I shall not at present enquire, though I am not
without reason to think he is wronged : but that the word
here, ' created,' may not, cannot be rendered ordained, or
placed in a new state and condition, I have before suffi-
ciently evinced ; neither doth Grotius add any thing to
evince his interpretation of the place, or to remove what is
objected against it.
1. He tells us, that of that sense of the word ktiZ^iv, he
hath spoken in his prolegomena. And urges, Eph. ii. 10. 13.
iii. 9. iv. 24. to prove the sense proposed. 1. It is confessed,
that God doth sometimes express the exceeding greatness of
his power, and efficacy of his grace, in the regeneration of a
sinner, and enabling him to live to God, by the word create ;
whence such a person is sometimes called the new creature,
according to the many promises of the Old Testament, of
creating a new heart in the elect, whom he would take into
covenant with himself. A truth which wraps that in its
bowels, whereunto Grotius was no friend. But that this new
creation can be accommodated to the things here spoken of,
is such a figment, as so learned a man might have been
ashamed of. The constant use of the word in the New Tes-
tament, is that which is proper, and that which in this place
we insist on; as Rom. i. 25. 1 Tim. iv. 3. Rev. iv. 11. 2.
Eph. ii. 10. speaks of the new creature in the sense declared,
which is not illustrated by ver. 13. which is quite of an-
other import. Chaj). iv. 24. is to the same purpose. Chap. iii.
9. the creation of all things, simply, and absolutely, is as-
cribed to God ; which to wrest to a new creation there is no
reason, but what arises from opposition to Jesus Christ, be-
cause it is ascribed also to him.
TESTIMONIES THEREOF VINDICATED. 363
2. The latter part of the verse he thus illustrates, or rather
obscures ; 'to. Travra 8t avrov : intellige omnia quae ad novam
creationem pertinent/ How causelesly, how without ground,
how contrary to the words, and scope of the place, hath been
shewed ; ' koL hq avTov iKTiarai : propter ipsum, ut ipse om-
nibus prseesset ;' Rev. v. 13. Heb. ii. 8. This is to go for-
ward in an ill way. 1. What one instance can he give of this
sense of the expression opened ? The words, as hath been
shewed, are used of God the Father, Rom. xi. 36. and are
expressive of absolute sovereignty, as Rev. iv. 11. 2. The
texts cited by him to exemplify the sense of this place, (for
they are not instanced in to explain the phrase, which is not
used in them) do quit evert his whole gloss : in both places
the dominion of Christ is asserted over the whole creation ;
and particularly in Rev. v. 13. ' things in heaven, earth,
under the earth, and in the sea,' are recounted. I desire to
know whether all these are made new creatures, or no? If
not ; it is not the dominion of Christ over them, that is here
spoken of; for he speaks only of them that he created.
Of the 17th verse he gives the same exposition; * koI av-
ToglcTTt irpb Travrwv : id est, A et Q, ut ait Apocal. i.-8. Trpo
irdvTwv, intellige ut jam diximus.' Not contented to per-
vert this place, he draws another into society with it ; where-
in he is more highly engaged than our catechists, who con-
fess that place to be spoken of the eternity of God ; * koL ra
Travra Iv avrCo o-uviOTjjKE" et htec vox de veteri creatione ad
novam traducitur ; vid. 2 Pet. iii. 5.' Prove it by any one
instance ; or if that may not be done, beg no more in a mat-
ter of this importance. In Peter it is used of the existence
of all things by the power of God, in and upon their crea-
tion ; and so also here, but spoken with reference to Jesus
Christ, who is ' God over all blessed for ever.' And so much
for the vindication of this testimony.
Heb. i. 2. is nextly mentioned. ' By whom also he made
the worlds.'
That these words are spoken of Christ, is not denied.
They are too express to bear any exception on that account.
That God is said to make the world by Christ, doth not at all
prejudice what we intend from this place. God could no
way make the world by Christ, but as he was his own eternal
Wisdom, which exempts him from the condition of a crea-
364 DEITY OF CHRIST PROVED, A\D
ture. Besides, as it is said, that God made the world by
him, denoting the subordination of the Son to the Father,
and his being his Wisdom, as he is described, Prov. viii. So
also the Word is said to make the world, as a principal effi-
cient cause himself; John i. 3. and Heb. i. 10. The word
here used is aliovag. That aUov is of various acceptations in
the New Testament, is known. A duration of time, an age,
eternity, are sometimes expressed thereby. The world, the
beginning of it, or its creation, as John ix. 32. In this place
it signifies not time simply and solely, but the things created
in the beginning of time, and in all times; and so expressly
the word is used, Heb. xi. 2. the framing ahovuyv, is the
creation of the world, which by faith we come to know. ' The
worlds,' that is, the world, and all in it, was made by Christ.
Let us now hear our catechists.
* Q. How*^ dost thou answer to this testimony ?
* A. On this manner, that it is here openly written, not
that Christ made, but that God by Christ made the worlds.
It is also confessed, that the word ' secula,' may signify not
only the ages past and present, but also to come. But
that here it signifies things future is demonstrated from
hence, that the same author affirmeth, that by him whom
God appointed heir of all things, he made the worlds. For
Jesus of Nazareth was not made heir of all things before he
raised him from the dead ; which appears from hence, be-
cause then all power in heaven and in earth was given him
of God the Father, in which grant of power, and not in any
other thing, that inheritance of all things is contained.'
1 . For the first exception, it hath been sufficiently spoken
to already ; and if nothing else but the pre-existence of Christ
unto the whole creation be hence proved, yet the cause of
our adversaries is by it destroyed for ever. This exception
might do some service to the Arians, to Socinians it will do
none at all. 2. The word * secula' signifies not things future
any where. This is gratis dictum, and cannot be proved by
'• Qui respondes ad quartuni tcstimoniiiiii ? — Eo |)acto, quod hie palam scriptiiiii
sit, non, Christum fecisse, scd, Deuni per Clirisluni fecisse secula. Vocem vero se-
cula noil solum prajsentia et pr.Tctcrita, veruui ctiain futura significare posse, in con-
fesso est. Hie vero dc futnris agi id deiiionstrat, quod idem autor afliriiiet, per
cum, quern hajredein universorum constitucrit Deus, ctiam secula esse coiulita. Nam
Jesus Nazarenus non prius eonstitutus hares universorum fuit, quain eum Deus a
mortuis cxcitavit. Quod hinc patct, quod turn demum omnis potcstas in corIo et
in terra cidem data a Deo Patre fucrit, cujus potestatis donatione, ct non alia ic, ista
universorum liajrcdiiascontinelur.
TESTIMONIES THEREOF VINDICATED. 365
any instance. ' The world to come' may do so, but the ' world'
simply doth not. That it doth not so signify in this place
is evident from these considerations. 1. These words, *by
whom he made the world,' are given as a reason why God
made him heir of all things ; even because by him he made
all things ; which is no reason at all, if you understand only
heavenly things by the worlds here ; which also removes
the last exception of our catechists, that Christ was ap-
pointed heir of all things antecedently to his making of the
worlds ; which is most false ; this being given as a reason
of that; his making of the world, of his being made heir of
all things. Besides, this answer, that Christ made not the
world until his resurrection, is directly opposite to that for-
merly given by them to Col. i. 16. where they would have
him to be said to make all things, because of the reconci-
liation he made by his death ; ver. 20. 2. The same word or
expression in the same epistle is used for the world in its
creation, as was before observed chap. xi. 2. which makes it
evident, that the apostle in both places intends the same.
3. 'Aiojv is no where used absolutely for the world to come ;
which being spoken of in this epistle is once called oikov-
fi£vr}v Trjv julXXoucrav, chap. ii. 5. and dih)va fxiWovra, chap,
vi. 5. but no where absolutely diojva, or diCJvac. 4. The
* world to come' is no where said to be made ; nor is this ex-
pression used of it. It is said chap. ii. to be put into sub-
jection to Christ, not to be made by him; and chap. vi. the
powers of it are mentioned, not its creation. 5. That is said
to be made by Christ, which he upholds with the word of
his power ; but this is said simply to be all things ; * he up-
holdeth all things by the word of his power,' ver. 3. 6. This
plainly answers the former expressions insisted on. * He
made the world,' ' he made all things,' &c. So that this
text also lies as a two edged-sword, at the very heart of the
Socinian cause.
Grotius seeing that this interpretation could not be
made good, yet being no way willing to grant, that making
of the world is ascribed to Christ, relieves his friends with
one evasion more than they were aware of. It is that Bl 6v,
by whom, is put for 8i ov, for whom, or for whose sake.
And £7rotr}(T£ is to be rendered by the preterpluperfect tense,
'he had made :' and so the sense is, God made the world for
366 DEITY OF CHRIST PROVED, AXD
Christ ; which answereth an old saying of the Hebrews ; 'That
the world was made for the Messiah.'
But what will not great wits give a colour to? Grotius is
not able to give me one instance in the Avhole New Testa-
ment, where Si ov is taken for Si ov; and if it should be so
any where, himself would confess that it must have some co-
gent circumstance to enforce that construction, as all places
must have where we go off from the propriety of the word.
2. If Si ov be put for Si ov; Sla must be put for elc, as in
the ojDinion of Beza it is once in the place quoted by Gro-
tius ; and so signify the final cause, as he makes Si ov to do.
Now the Holy Ghost doth expressly distinguish between
these two, in this business of making the world : Rom. xi.
36. Si avTov, Koi liQ avTov to. Travra. So that doubtless in the
same matter, one of these is not put for the other. 3. Why
must £7roirj(T£ be ' condiderat,' and what example can be given
of so rendering that aoristus? If men may say what they
please, without taking care to give the least probability to
what they say, these things may pass. 4. If the apostle
must be supposed to allude to any opinion or saying of the
Jews, it is much more probable that he alluded in the
word aiiovaQ, which he uses, to the threefold world they
mention in their liturgy ; the lower, middle, and higher
world, or souls of the blessed. Or the fourfold mentioned
by Rab. Alschech ; ' Messias prosperabitur vocabulum est
quod quatuor mundos complectitur : qui sunt mundus in-
ferior, mundus angelorum, mundus sphaerarum, et mundus
supremus,' &c. but of this enough.
Though this last testimony be sufficient to confound all
gainsayers, and to stop the mouths of men of common inge-
nuity, yet it is evident, that ourcatechists are more perplexed
witli that which follows in the same chapter, which there-
fore they insist longer upon, than any one single testimony
besides : with what success comes now to be considered.
The words are,Heb. i. 10—12. 'And, Thou, Lord in the
beginning hast laid the foundation of the earth ; and the
heavens are the works of thy hands. They shall perish, but
thou remainest ; and they all shall wax old as doth a gar-
ment; and as a vesture shalt thou fold them up, and they
shall be changed; but thou art the same, and thy years
shall not fail.' That these words of the psalmist are spoken
TESTIMONIES THEREOF VINDICATED. 367
concerning Christ, we have the testimony of the apostle, af)-
plying them to him, wherein we are to acquiesce. The thing
also is clear in itself, for they are added in his discourse of
the deliverance of the church, which work is peculiar to the
Son of God ; and where that is mentioned, it is he who emi-
nently is intended. Now very many of the arguments,
wherewith the Deity of Christ is confirmed,are wrapped up in
these words. 1. His name Jehovah is asserted. And thou
' Lord,' for of him the psalmist speaks, though he repeat not
that word. 2. His eternity and pre-existence to his incar-
nation. ' Thou Lord in the beginning ;' that is, before the
world was made. 3. His omnipotence, and divine power,
in the creation of all thino;s ; ' thou hast laid the foundation
of the earth, and the heavens are the works of thy hands.'
4. His immutability ; ' thou art the same, and thy years
fail not;' as Mai. iii. 6. 5, His sovereignty and dominion
over all ; ' as a vesture shalt thou fold them up, and they
shall be changed.' Let us now see what darkness they are
able to pour forth upon this sun, shining in its strength.
*Q.^ What dost thou answer to this testimony?
' A. To this testimony I answer, that it is not to be under-
stood of Christ but of God. But because this writer refers
^ Ad quintum quid respondes? — Ad id testimonium id respondeo, quod non de
Christo, verum de Deo accipiendum sit. Quia vero idem scriptor illud ad Filium
Dei referat, expendendum est sermonera in testimonio, non de una re sed de duabus
potissimura haberi expresse : una est ccKli et terrie creatio ; altera rerum creatarum
abolitio. Quod vero is autor priorem ad Christum non referat hinc perspicuum est,
quod in eo capite praestantiam Christi demonstrare sibi proposuerit ; non earn, quani
a seipso habeat, verum eam quam haereditavit, et qua prsestantior angelis ettectus sit,
ut e ver. 4. cuivis planum est : cujus generis pra?stantia cum creatio cceli et terras non
sit, nee esse possit, apparet manifeste.non in eum finem testimonium ah eo scriptore
allatum, ut Christum creasse ccthim et terram probaret. Cum igitur prior ad Chris-
tum referri nequeat, ap])aret posteriorem tantum ad eum rcferendem esse, id vero
propterea, quod Deus coelum et terram per eum aboliturus sit, tum cum judicium
extremum per ipsumest exccutiirus. Quo quidem tantopere prffistantia Christi prne
angelis conspicua futura est, ut ipsi angeli sint ei ea ipsa in re ministraturi. Quae
posterior oratio, cum sine verbis superioribus, in quibus fit cceli terraeque meiitio, in-
telligi non potuerit, cum sit cum iis per vocem ipsi copjuncta, et eadem ilia verba
priora idem autor commemorare necesse habuit. Nam si alii scriptores sacri ad eum
moduni citant testimonia Scriptura;, nulla adacti necessitate, niulto raagis huic ne-
cessitate conipulso, id faciendum fuit. — Ubi vero Scriptores Sacri id fecerunt? — Inter
alia niulta testimonia, habes Matt. xii. 18 — 21, ubi nimis apertum est versiculum 19.
tantum ad propositum Evangelista; Matthsei pertinere, cum id voluerit probare, cur
Christus, ne palam fieret, interdiceret. Deinde, 7\.cts ii. 17 — 21^. Ubi etiam tantum
ver. 17, 18. ad propositum Petri Apostoli faciunt, quod quidem est, ut Spiritum
Sanctum esse efFusum supra discipulos doceat: et ibidem ver. 25 — 28. Ubi palam
est, versum tantum 27. ad propositum facere, quandoquidem id approbet apostolus,
Christum a morte detineri fuisse impossibile. Denique in hoc ipso capite, ver. 9. ubi
verba haec, dilexisti justitiara et odio habuisti iniquitatem, apparet nihil pertinere ad
rem quam probat apostolus, qufe est, Christum praestantiorem factum angelis.
368 DEITY OF CHRIST PROVED, AND
it to the Son of God, it is to be considered, that the dis-
course in this testimony is expressly about, not one, but two
things chiefly : the one is the creation of heaven and earth ;
the other the abolishino- of created thing's. Now that that
author doth not refer the first unto Christ, is hence evident,
because in that chapter he proposeth to himself to demon-
strate the excellency of Christ above the angels, not that
which he hath of himself, but that which he had by inherit-
ance, and whereby he is made better than the angels, as is
plain to any one, ver. 4. of which kind of excellence seeing
that the creation of heaven and earth is not, nor can be, it
appeareth manifestly, that this testimony is not urged by
this writer to prove that Christ created heaven and earth.
Seeing therefore the first part cannot be referred to Christ,
it appeareth, that the latter only is to be referred to him :
and that because by him God will abolish heaven and earth,
when by him he shall execute the last judgment: whereby
the excellency of Christ above angels shall be so conspicu-
ous, that the angels themselves shall in that very thing serve
him. And seeing this last speech could not be understood
without those former words, wherein mention is made of
heaven and earth, being joined to them by this word ' they,'
therefore the author had a necessity to make mention of
them also. For if other holy writers do after that manner
cite the testimonies of Scripture, compelled by no necessity,
much more was this man to do it being com])elled tliereunto.
* But where have the divine writers done this ?
* Amongst many other testimonies take. Matt, xii. 18 —
21. where it is most manifest, that only ver. 19. belongeth
to the purpose of the evangelist, when he would prove, why
Christ forbid, that he should be made known. So Acts vii.
17 — 21. where also ver. 17, 18. only do make to the apostle's
purpose, which is to prove, that the Holy Ghost was poured
forth on the disciples. And there also, ver. 25 — 28. where
ver. 27. only is to the purpose : the apostle proving only,
that it was impossible that Christ should be detained of
death. Lastly, in this very chapter, ver. 9. where these
words, ' thou hast loved righteousness and hated iniquity,'
are used; it is evident, that they belong not to the thing
which the apostle proveth ; which is, that Christ was made
more excellent than the angels.'
TESTIMONIES THEREOF VINDICATED. 369
That in all this discourse there is not any thing consi-
derable, but the horrible boldness of these men in corruj3ting
and perverting the word of God, will easily to the plainest
capacity be demonstrated ; for which end, I otFer the ensuing
animadversions.
1. To say these things are not spoken of Christ, because
they are spoken of God, is a shameless begging of the thing
in question ; we prove Christ to be God, because these things
are spoken of him, that are proper to God only.
2. It is one thing in general that is spoken of, namely,
the Deity of Christ, which is proved by one testimony from
Psal. cii. concerning one property of Christ, viz. his almighty
power, manifested in the making all things, and disposing
of them in his sovereign will, himself abiding unchangeable.
3. It is shameless impudence in these gentlemen to take
upon them to say, that this part of the apostle's testimony,
which he producfth is to his purpose, that not; as if they
were wiser than the Holy Ghost, and knew Paul's design
better than himself.
4. The foundation of their whole evasion is most false ;
viz. that all the proofs of the excellency of Christ above
angels, insisted on by the apostle, belong peculiarly to what
he is said to receive by inheritance. The design of the apo-
stle is to prove the excellency of Christ, in himself, and then
in comparison of angels ; and therefore, before the mention of
what he received by inheritance, he affirms directly, that by
him God made the world. And to this end it is most evi-
dent, that this testimony, that he created heaven and earth,
is most directly subservient.
5. Christ also hath his divine nature by inheritance; that
is, he was eternally begotten of the essence of his Father,
and is thence by right of inheritance his Son, as the apostle
proves from PsaL ii. 5.
6. Our catechists speak not according to their own
principles, when they make a difference between what Christ
had from himself, and what he had from inheritance. For
they suppose he had nothing but by divine grant, and volun-
tary concession, which they make the inheritance here spoken
of. Nor according to ours, who say not, that the Son, as
the Son, is a seipso, or hath any thing a seipso; and so know
not what they say.
VOL. YIII. 2 B
370 DEITY OF CHRIST PROVED, AND
7. There is not then tlie least colour or pretence of de-
nying this first part of the testimony to belong to Christ.
The whole is spoken of to the same purpose, to the same
person, belongs to the same matter in general : and that first
expression is, if not only, yet mainly, and chiefly effectual to
confirm the intendment of the apostle; proving directly that
Christ is better and more excellent than the angels, in that
he is Jehovah, that made heaven and earth ; they are but his
creatures; as God often compares himself with others. In
the psalmist the words respect chiefly the making of heaven
and earth, and these words are applied to our Saviour. That
the two works of making and abolishing the world, should be
assigned distinctly unto two persons, there is no pretence to
affirm. This boldness indeed is intolerable.
8. To abolish the world is no less a work of almighty
power, than to make it : nor can it be done by any but him
that made it ; and this confessedly is ascribed to Christ. And
both alike belong to the asserting of the excellency of God
above all creatures, v/hich is here aimed to be done.
9. The reason given why the first words, which are no-
thing to the purpose, are cited with the latter, is a miserable
begging of the thing in question. Yea tl.e first words are
chiefly and eminently to the apostle's purpose, as hath been
shewed. We dare not say only, for the Holy Ghost knew
better than we, what was to his purpose, though our cate-
chists be wiser in their own conceits than be. Neither is
there any reason imaginable, why the apostle should re-
hearse more words here out of the psalm, than were di-
rectly to the business he had in hand ; seeing how many
testimonies he cites, and some of them very briefly, leaving
them to be supplied fiom the places whence they are taken.
10. That others of the holy writers do urge testimonies
not to their purpose, or beyond what they need, is false in
itself, and a bold imputation of weakness to the penmen of
the Holy Ghost. The instances hereof given by our adver-
saries, are not at all to the purpose which they are pursuing.
For.
1. In no one of them is there a testimony cited, whereof
one part should concern one person, and another another, as
IS here pretended : and without farther process this is suffi-
cient to evince this evasion of impertinency •' for nothing
TESTIMONIES THEREOF VINDICATED. 371
will amount to the interpretation they enforce on this place,
but the producing of some place of the New Testament,
where a testimony is cited out of the Old, speaking through-
out of the same person, whereof the one part belongs to
him, and the other not : although that, which they say doth
not belong to him, be most proper for the confirmation of
what is affirmed of him, and what the whole is brought in
proof of.
2. There is not any of the places instanced in by them,
w^herein the whole of the words is not directly to the purpose
in hand, although some of them are more immediately suited
to the occasion on which the whole testimony is produced ;
as it were easy to manifest by tlie consideration of the se-
veral places.
3. These words, 'thou hast loved righteousness, and hated
iniquity,' are not mentioned to prove immediately the excel-
lency of Christ above angels, but his administration of his
kingdom, on which account he is so excellent, among others ;
and thereunto they are m.ost proper.
And this is the issue of their attempt against this testi-
mony, which being thus briefly vindicated, is sufficient alone
of itself to consume with its brightness all the opposition,
which from the darkness of hell or men, is made against the
Deity of Christ.
And yet we have one more to consider, before this text
be dismissed. Grotius is nibbling at this testimony also.
His words are ; 'Again,*" that which is spoken of God he
applies to the Messiah; because it was confessed among
the Hebrews, that this world was created for the Messiah's
sake (whence I should think that l^sf.iaXiM<Tag is rightly to
be understood, thou wast the cause why it was founded ;
and the works of thy hands, that is, it was made for thee),
and that a new and better world should be made by him.'
So he.
This is not the first time we have met with this conceit.
And I wish that it had sufficed this learned man to have
framed his Old Testament annotations, to rabbinical tradi-
f Rursuni, quod de Deo dictum fuerat Messiaj aptat; quia constabat inter Hp-
brffios, et muiulum hunc Messife causa coudiluin (unde l&E^uiXi'ojj-a? recle jiitelli»i
putem, causa fuisti cur fundaretur ; ct opus mainmni tuaruu), id est propter te f;ic-
tnm: n- bj? Hehrajis et Clialda^is ctiam projjter significat), et fore, ut nevus raundus
lueliorque condatur per ipsuin.
■ 2 B 2
372 DEITY OF CHRIST PROVED, AND
tions, that the new might have escaped. 'Butjacta est aha.
I say tlieii, that tlie apostle doth not apply that to one per-
son, which was spoken of another ; but asserts the words
in the psalm to be spoken of him, concerning whom he
treats ; and thence proves his excellency, which is the busi-
ness he hath in hand. It is not to adorn Christ with titles,
which were not due to him (which to do were robbery), but
to prove by testimonies that were given of him, that he is
no less than he affirmed him to be, even ' God blessed for
ever.' 2. Let any man in his right wits consider this inter-
pretation, and try whether he can persuade himself to re-
ceive it ; fB'E/.ttXfwo-oc <yv Kvpi£, ' for thee O Lord were the
foundations of the earth laid ; and the heavens are the works
of thy hands;' that is, ' they were made for thee.' Any man
may thus make quidlibet ex quolihet ; but whether with due
reverence to the word of God, I question. 3. It is not about
the sense of the Hebrew particles that we treat (and yet the
learned man cannot give one clear instance of what he af-
firms), but of the design of the Holy Ghost in the psalm,
and in this place of the Hebrews, applying these words to
Christ. 4. I marvel he saw not that this interpretation
doth most desperately cut its own throat, the parts of it be-
ing at an irreconcilable difference among themselves. For
in the first place he says, the words are spoken of God, and
applied to the Messiah, and then proves the sense of them
to be such, as they cannot be spoken of God at all, but
merely of the Messiah, for to that sense doth he labour to
wrest both the Hebrew and Greek text. Methinks the
words being spoken of God, and not of the Messiah, but
only fitted to him by the apostle, there is no need to say
that, 'thou hast laid the foundations of the earth,' is, that it
was ' laid for thy sake ;' * and the heavens are the works of thy
hands;' that is, they were * made for thee ;' seeing they are
properly spoken of God. This one rabbinical figment, of
the world's being made for the Messiah, is the engine
whereby the learned man turns about, and perverts the
sense of this whole chapter. In brief, if either the plain
sense of the words, or the intenthnent of the Holy Ghost in
this place, be of any account; yea, if the apostle deals ho-
nestly and sincerely, and speaks to what lie doth i)ropose,
and urges that which is to his purpose, and doth nut falsely
TESTIMONIES THEREOF VINDICATED. 373
apply that to Christ which was never spoken of him, this
learned gloss is directly contrary to the text.
And these are the testimonies given to the creation of
all things by Christ, which our catechists thought good to
produce to examination.
CHAP. XII.
All-ruling and disjwsinff Providence assigned nnto Christ, and his eternal
Godhead thence farther confirmed, tcith other testimonies thereof.
That Christ is that God who made all things, hath been
proved by the undeniable testimonies, in the last chapter
insisted on. That as the greatand wise Creator of all things,
he doth also govern, rule, and dispose of the things by him
created, is another evidence of his eternal power and God-
head ; some testimonies whereof, in that order of procedure,
which by our catechists is allotted unto us, come now to be
considered.
The first they propose is taken from Heb. i. 3. where
the words spoken of Christ are ^spwv re to. iravTu tco pnfjLan
Ti]Q ^vvdinecog avrov, 'upholding all things by the word of
his power,'
He who * upholdeth all things by the word of his power,'
is God. This is ascribed to God as his property ; and by
none, but by him who is God by nature, can it be performed.
Now this is said expressly of Jesus Christ : 'who being the
brightness of his Father's glory, and express image of his
person, upholding all things by the word of his power, when
he had himself purged our sins,' &c.
This place, or the testimony therein given to the divine
power of Jesus Christ, they seek thus to elude.
'The^* word here 'all things,' doth not*, no more than in
many other places, signify all things universally without
^ Hie verbum, omnia, non raiims quam in pliiribus aliis locis, non omnia in uni-
vetsum sine uUa exceptione designare ; verum ad ea tantum, quffi ad Christi reg-
iium pertineant, referri ; de quibus vere dici potest, Dominum Jesura omnia verbo
virtutis sua; portare.id est, conservaie. Quod vero vox, omnia, hoc loco ad eadun-
taxat referatur, ex ipsa materia sirbjccta satis apparet. Piffiterea, verbum, quo hie
utitur scriptor, portare, magis gubernaiuli vel administrandi rationem quam conser-
vandi significat, qucmadmodum ilia, quaj anncxa sunt, verbo virtutis suae, innuere
vidtaitur.
374 DEITY OF CHRIST PROVED, AND
exception, but is referred to those things only, which be-
long to the kingdom of Christ ; of which it may truly be
said, that the Lord Jesus beareth, that is, conserveth * all
things,' by the word of his power. But that the word ' all
things,' is in this place referred unto those things only, ap-
peareth sufficiently from the subject matter itself of it.
Moreover, the word which this writer useth, to ' bear,' doth
rather signify governing and administration, than preser-
vation, as these words annexed ' by the word of his power^'
seem to intimate.'
This indeed is jejune, and almost unworthy of these men,
if any things may be said so to be. For 1. why is ra Travra
here, the 'things of the kingdom of Christ?' It is the express
description of the person of Christ, as the 'brightness of his
Father's glory, and the express image of his person,' that the
apostle is treating of, and not at all of his kingdom as Me-
diator. 2. It expressly answers the worlds that he is said
to make, ver. 2. which are not the things of the kingdom of
Christ ; nor do our catecliists plead them directly so to be.
This term 'all things,' is never put absolutely, for all the
things of the kingdom of Christ. 3. The subject matter
here treated of by the apostle, is the person of Jesus Christ,
and the eminency thereof. The medium whereby he proves
it to be so excellent, is his almighty power in creating and
sustaining of all things. Nor is there any subject matter inti-
mated, that should restrain these words to the thinos of the
kingdom of Christ. 4. The word cpipwv, neither in its native
signification, nor in the use of it in the Scripture, gives any
countenance to the interpretation of it, by governing or ad-
ministering; nor can our catechists give any one instance
of that signification there. It is properly to ' bear, to carry,
to sustain, to uphold.' Out of nothing Christ made all
things, and preserves them by his power from returning into
nothing. 5. What insinuation of their sense they have from
that expression, 'by the word of his power,' I know not. By
the ' word of his power,' is by ' his powerful word.' And that
that word or command is sometimes taken for the efiectual
strength and efficacy of God's dominion, put forth for the
accomplishing of his own purposes, I suppose needs not
much proving. Grotius would have the words, Siivafiig
avToi), to refer to the power of the Father; Christ upholdeth
TESTIMONIES THEREOF VINDICATED. 375
all things by the word of his Father's power ; without rea-
son or proof; nor will the grammatical account bear that
rendition of the relative mentioned.
About that which they tirge out of Jude 15. I shall not
contend. The testimony from thence relies on the autho-
rity of the Vulgar Latin translation, which as to me, may
plead for itself.
Neither of what is mentioned from 1 Cor. x. shall I in-
sist on any thing, but only the 9th verse, the words
whereof are : * Neither let us tempt Christ, as some of them
also tempted, and were destroyed of serpents.' The design
of the apostle is known. From the example of God's deal-
ing with the children of Israel in the wilderness upon their
sin and provocations, there being a parity of state and con-
dition between them and Christians, as to their spiritual par-
ticipation of Jesus Christ, ver. 2 — 4. he dehorts believers
from the ways and sins whereby God was provoked against
them. Particularly in this verse, he insists on the tempting
of Christ, for which the Lord sent fiery serpents among
them, by which they were destroyed; Num. xxi. 6. He
whom the people tempted in the wilderness, and for which
they were destroyed by serpents, was the Lord Jehovah.
Now this doth the apostle apply to Christ ; he therefore is
the Lord Jehovah. But they say,
'From*^ those words it cannot be proved that Christ was
really tempted in the wilderness ; as from the like speech if
any one should so speak, may be apprehended. Be not re-
fractory to the magistrates, as some of our ancestors were ;
you would not thence conclude straightway, that the same
singular magistrates were in both places intended. And
if the like phrases of speech are found in Scripture, in
which the like expression is referred to him, whose name
was expressed a little before, without any repetition of the
b Ex lis verbis doceri non potest, apostolum affirinarc, Christum in deserfo re-
vera tentatiim fuisse; iit e simili oratione, siquis ita diccret, deprchcndi potest. Ne
sitis refractaiii inagistratiii, qiicniadmodum (juidain niajoruni nostroriim fiieruiit ; non
illico concluderes eundein iiiuncro niagistratum utrobique designari. Quod si re-
periuntur in Scripluris ejusmodi ioquendi modi, in quibiis siiiiilis oratio ad eiim,
cujus nomen paulo ante exprcssum est, sine ulla illius ejiisdcin rcpetitione referalur,
turn I)oc ibi sit, nbi ullus alius pra;ter cum, ciijiis expressum est nomeii, subinlciligi
possit : ut exeniplum ejus rei habes in iilo testimonio, Deut. vi. 16. Non tentabis Do-
minum Deum tuum, qucniadmodniii tentasti in loco tenlatioiiis. Veruni in ea ora-
tione apostoli, dc qua aginuis, potest subintejiigi alius praiter Christum, ut Moses,
Aaron, &c. de quo vide, Num. xxi. 5.
376 DEITY OF CHRIST PROVED, AND
same name, it is there done where another besides him who
is exjoressed, cannot be understood : as you have an ex-
ample here of Deut. vi. 16. you shall not tempt the Lord
your God as you tem])ted him in Massah. But in this
speech of the apostle of which we treat, another besides
Christ may be understood, as Moses or Aaron; of which
see Numb. xxi. 5.'
1. Is there the same reason of these two expressions,
*do not tempt Christ as some of them tempted/ and 'be not
refractory against the magistrates, as some of them were?*
Christ is the name of one singular individual person, wherein
none shareth at any time, it being proper only to him.
Magistrate is a term of office, as it was to him that went
before him, and will be to him that shall follow after him.
2. They need not to have puzzled their catechumens
with their long rule, which I shall as little need to examine :
for none can be understood here but Christ. That the
word, * God/ should be here understood, they do not plead ;
nor if they had a mind thereunto, is there any place for that
plea. For if the apostle had intended God, in distinction
from Christ, it was of absolute necessity that he should
have expressed it. Nor if it had been expressed, would the
apostle's argument been of any force, unless Christ had been
God equal to him, who was so tempted.
3. It is false that the Israelites tempted Moses, or Aaron,
or that it can be said they tempted them ; it is God they
are everywhere said to tempt; Psal. Ixxvii. 18. 24. cvi.
14. Heb. iii. 9. It is said indeed that they murmured against
Moses, that they provoked him, that they chode with him;
but to tempt him, which is to require a sign, and manifesta-
tion of his divine power, that they did not, nor could be said
to do ; Numb. xxi. 3.
Grotius tries his last shift in this place, and tells us
from I know not what ancient manuscript, that it is not, 'let
us not tempt Christ,' but * let us not tempt God.* ' Error
comraissus ex notis Qv et Xr.' That neither the Syriac, nor
the Vulgar Latin translations, nor any copy, that either Ste-
phanas, in his edition of the New Testament, or in his
various lections, had seen, nor any of Beza's, nor Erasmtis's
who would have been ready enough to have laid hold of
the advantage, should in tie least give occasion of any
TESTIMONIES THEREOF VINDICATED. 377
such conjecture of an alteration, doth wholly take off with
me all the authority, either of the manuscript, or of him that
affirms it from thence.
As they please toproceed, the next place to be considered
is, John xii. 41. ' These things said Isaias, when he saw his
glory, and spake of him.'*^
The words in the foregoing verses, repeated by the apo-
stle, manifest, that it is the vision mentioned Isa. vi. that
the apostle relates unto. Whence we thus argue; 'He
whose glory Isaiah saw, chap. vi. was the Holy, Holy, Holy
Lord of Hosts, ver. 3. the King, the Lord of Hosts, ver. 5.
But this was Jesus Christ, whose glory Isaiah then saw, as
the Holy Ghost witnesses in these words of John xii. 41.
What say our catechists ?
* First, '^ it appears that these words are not necessarily
referred to Christ, because they may be understood of God
the Father. For the words a little before are spoken of
him : ' he hath blinded, hardened, healed.' Then the glory
that Isaiah saw might be, nay was, not present, but future :
for it is proper to prophets to see things future, whence
they are called Seers; 1 Sam. ix. 9. Lastly, although these
words should be understood of that glory which was then
present and seen to Isaiah, yet to see the glory of one and
to see himself are far different things. And in the glory of
that one God, Isaiah saw also the glory of the Lord Christ.
For the prophet says there. The whole earth is full of the
glory of God; ver. 3. But then was this accomplished in re-
ality, when Jesus appeared to that people, and was after-
ward preached to the whole world.'
It is most evident, that these men know not what to say,
nor what to stick to, in their interpretation of this place.
This makes them heap up so many several suggestions con-
tradictory one to another, crying, that * it may be thus,' or * it
may be thus.' But 1. That these words cannot be referred
<: Priniuni, ea verba ad Christum non nccessarlo referri hinc apparct, quod de
Deo Patre accipi possint; cteniin verba paulo suporiora de eodcni dicuntur: ex-
tiEcavit, induravit, sanavit. Deifide, glurJain, quani Esaias vidit, poterat esse, imo
erat, non prajsens, std fiifura. Etenim [jropriuiu est vatibus futura videre, unde
e.tiaui, videides appellati fuere, 1 Sam. ix. 9. Dcnique, etiamsi de gloria ea, quas
turn [)ra;stiis erat, Esaiai visa, lisc verba accipias, loti^e tamen aliudest, gloriam ali-
cujus videre, et aliud ipsumniet videre. Et in gloria illius unius Dei vidit etiam
Esaias gloriam Cbribti Domini. Ait enim ibidem vatcs, |ilena est terra gloria Dei,
Esa. vi. 3. Turn autein hoc reipsa factum est, tuiii Jesus Christus illi |iopulo ])rj-
iiium apparuii, ct post toti luuiide anuLiuciatus est.
378 DEITY OF CHRIST PROVED, AND
to God the Father, but must of necessity be referred to
Christ is evident, because there is no occasion of mentionino-
1 • • • •
him m this ])lace, but an account is given of what was
spoken ver. 37. ' but though he liad done so many miracles
before them yet they believed not on him;' to which answers
this verse, * when he saw his glory, and spake of him.' The
other word of' blinding,' and 'hardening,' are evidently al-
ledged to give an account of the reason of the Jews' obsti-
nacy in their unbelief, not relating immediately to the per-
son spoken of. The subject matter treated of, is Christ. The
occasion of mentioning this testimony, is Christ. Of him
here are the words spoken. 2. The glory Isaiah saw w^as
present; all the circumstances of the vision evince no less.
He tells you the time, place, and circumstances of it, when
he saw the Seraphims, when he heard their voice ; when the
door moved at the voice of him that cried, when the house
was filled with glory, and when he himself was so terrified,
that he cried out, 'Wo is me, for I am undone.' If any
thing in the world be certain, it is certain that he saw that
glory present. 3. He did not only see his glory, but he saw
him : or he so saw his glory, as that he saw him, so as he
may be seen. So the prophet says expressly; ' I have seen
seen the King, the Lord of Hosts.' And what the prophet
says of seeing the Lord of Hosts, the apostle expresses by
seeing his glory, because he saw him in that glorious vision,
or saw that glorious representation of his presence. 4. He
did indeed see the glory of the Lord Christ, in seeing the
glory of the one God, he being the true God of Israel, and
on no other account is his glory seen, than by seeing the
glory of tlie one true God. 5. The prophet doth not say,
that ' the earth was full of the glory of God,' but it is the
proclamation that the Seraphims made one to another con-
cerning that God, whose presence was then there manifested.
6. When Christ first appeared to the people of the Jews,
there was no great manifestation of glory. The earth was
always full of the glory of God. And if those words have
any peculiar relation to the glory of the gospel, yet withal
they prove that he was then present, whose glory in the gos-
pel was afterward to fill the earth.
Grotius hath not aught to add to what was before in-
sisted on by his friends. A representation he would iiave
TESTIMONIES THEREOF VI^tdiCATED. 379
this be of God's dealing in the gospel (when it is plainly
his proceeding in the rejection of the Jews for their incre-
dulity); and tells you, * dicitur Isaiah vidisse gloriam Christi,
sicut Abrahamus Diem ejus:' 'Isaiah saw his glory, as
Abraham saw his day.' Well aimed however; Abraham
saw his day by faith, Isaiah saw his glory in a vision ; Abra-
ham saw his day as future and rejoiced ; Isaiah so saw his
glory, as God present, that he trembled ; Abraham saw the
day of Christ all the days of his believing ; Isaiah saw his
glory only in the year that king Uzziah died. Abraham saw
the day of Christ in the promise of his coming ; Isaiah saw
his glory with the circumstances before-mentioned. Even
such let all undertakings appear to be, that are against the
eternal Deity of Jesus Christ.
In his annotations on the 6th of Isaiah, where the vision
insisted on is expressed, he takes no notice at all of Jesus
Christ, or the second person of the Trinity. Nor (which is
very strange) doth he so much as once intimate, that what is
here spoken, is applied by the Holy Ghost unto Christ in
the gospel ; nor once names the chapter where it is done.
With what mind and intention the business is thus carried,
God knows, I know not.
CHAP. XIII.
Of the Incarnation of Christy and his pre-existence thereunto.
The testimonies of Scripture, which affirm Christ to have
been incarnate, or to have taken flesh, which inevitably
proves his pre-existence, in another nature, to his so doing,
they labour in their next attempt to corrupt, and so to evade
the force and efficacy, which from them appeareth so de-
structive to their cause ; and herein they thus proceed.
*Q. From" what testimonies of Scripture do they endeavour
to demonstrate, that Christ was, as they speak, incarnate?
' A. From these, John i. 14. Phil. ii. 6, 7. 1 Tim. iii. 16.
1 Johniv. 2, 3. Heb. ii. 16. x. 11.
* E quibus testimoniis Scripturtc dtmonstrare conantur, Christum (ut loqmintiir)
iiicarnatiini esse ? — Ex iis, ubi sccunduni eoruni versioiK'ni Icgilur, Vcrbum caro
factum est. Joan. i. Ii. Et qui (Cbrisfus) cum esset in forma Dei,6cc. Pliii. ii. 6, 7.
1 Tim. iii. 16. Heb. ii. 16. Johaii. iv. 2, 3. H(.b. x. 11.
380 DEITY OF CHRIST PROVED, AND
Of the first of these we have dealt already, in the hand-
ling of the beginning of that chapter, and sufficiently vindi-
cated it from all their exceptions ; so that we may proceed
immediately to the second.
' Q. What'' dost thou answer to the second?
'A.Neitlier is that here contained, which the adverse party
would prove ; for it is one thing which the apostle saith.
Being in the form of God he took the form of a servant ; an-
other, that the divine nature assumed the human. For the
form of God cannot here denote the divine nature, seeing
the apostle writes, that Christ exinanivit, made that form of
no reputation. But God can no way make his nature of no
reputation. Neither doth the form of a servant denote human
nature, seeing to be a servant is referred to the fortune and
condition of a man. Neither is that also to be forgotten, that
the writings of the New Testament do once only, it may be,
nse that word * form' elsewhere ; viz. Mark xvi. 12. and that
in that sense, wherein it signifies, not nature, but the outward
appearance, saying, Jesus appeared in another form, unto
two of his disciples.
• Q. But from those words, which the apostle afterward
adds, He was found in fashion as a man ; doth it not appear,
that he was, as they say, incarnate ?
*A. By no means. For that expression contains nothing
of Christ's nature : for of Sampson we read that he should
be as a man ; Judges xvi. 7. 11. and Psal. 82. Asaph de-
nounced to those whom he called sons of the most high, that
they should die like men ; of whom it is certain, that it
cannot be said of them, that they were (as they speak) in-
carnate.
*> Afi secundum quid rcspondes P^Nequc Lie cxtarc, quod advcrsa pars confeclum
vclit. Aliud cnim est, qund hie Apostolus ait, cum in forma Dei esset, formamscrvi
assumpsit; aliud vero, natura divina assumpsit humaiiam. Etenim hie forma Dei
designare non potest Dc-i iiatu'am, cum Apostolus scribat eauj formam ('liristuni
exiiianivisse. Dcus vero natiiram suani nullo modo cxinanire potest. Ni'c voro
fi)ru)aservi dt'uotat naturam luimanaiu, cum servum esse ad fortunam et conditionem
liomiuis refcralur. At ne id quoque dissimulandum est, seripta Novi 'I'estanicnuti
hanc vocem, forma, scmel fortassis tautum alibi usurpare, Mark xvi. 12. idquc co
sensu, quo noii naturam, sed exteriorcm sj)eciem signilicaf, cum ait, Jesum duobis
discipulis suis apparuisse in alia forma.
Ex lis vero verbis, qua* Apostolus paulopost suhjccit, liabitn inventus est utlionio,
noune apparet eum (iii loquunlui) inearnatum esse .'—Nullo luodo. Etenim ea oratio
nihil in se habet ejusmodi. De Sampsone euim in Uteris saeris legiuius, quod idem
f iturus crat,ut homo; .ludic. xvi. 7. 11. et Psal. lx\xii. Asapli iis hominibus, quos
Deos et filios allissiiiii vocaveret, deiuiriciat, cpiod esseiil nioriluri ut liomines ; dc
cjuibus cerium est, non iiossc diti, cos (ut adversaiii dituut), intariiatos fuisse.
TESTIMONIES THEREOF VINDICATED. 381
* Q. How*' dost thou understand this place ?
* A. On this manner; that Christ, who in the world did
the works of God, to whom all yielded obedience, as to God,
and to whom divine adoration was given, God so willing,
and the salvation of men requiring it, was made as a servant,
and a vassal, and as one of the vulgar, when he had of his
own accord permitted himself to be taken, bound, beaten,
and slain.' Thus they.
Now because it is most certain, and evident to every one
that ever considered this text, and according to their old
trade and craft, they have mangled it, and taken it in pieces,
at least cut off the head and legs of this witness, we must
seek out the other parts of it, and lay it together, before we
may proceed to remove this heap out of our way. Our ar-
gument from this place, is not solely from hence, that he is
said to be 'in the form of God ;' but also that he was so in
the form of God, as to be equal to him, as is here expressed ;
nor merely that he took upon him the form of a servant, but
that he took it upon him, when he was made in the likeness of
man, or * in the likeness of sinful flesh,' as the apostle expresses
it; Rom. viii. 3. Now these things our catechists thought
good to take no notice of, in this place, nor of one of them
any more in any other. But seeing the very head of our ar-
gument lies in this, that in the form of God, he is said" to be
'equal to God,' and that expression is in another place taken
notice of by them, I must needs gather it into its own con-
texture before I do proceed. Thus then they,
' Q. How '^ dost thou answer to those places, where Christ
is said to be equal to God? John v. 18. Phil. ii. 6.
' A. That Christ is equal to God, doth no way prove that
there is in him a divine nature. Yea, the contrary is gathered
from hence. For if Christ be equal to God, who is God by
nature, it follows, that he cannot be the same God. But the
<= Qua ratione lociiin luinc totum intelligis ? — Ad eiim modum, quod Christus, qui
inniundo instar Dei, oprra Deiefficiebat, et cui, sicnt Deo, omnia parebat, et cui di-
vina adoratio exhibebatur, ita volente Deo, et houiinuni salute exigente, factus est
tanquam servus, et niancipiuni, et tanqiiani unus ex aliis vnlgaribus liouiiiiibus cum
ultio se capi, viiiciri, ca?di, et occidi permiserat.
'' Qui porro ad ea loca respondes ] — Quod Christus sit a?qualis Deo, id diviiiani
in eo iiatuiani nullo niodo probat, inio hinc res advera coHigitur. Nam si Clnistus
Deo, C|ui natura deus est, ajquaiis est, efficitur, quod is idem Deus esse iion possit.
^quaiitas vero Ciiristi turn Deo in eo est, (juod ea virtute, quam in eum contuiit
Deus, ea omnia elHcerct, et efficiat, quai ipsius Dei sunt, tanquam Deus ipse.
382 DEITY OF CHRIST PROVED, AND
equality of Christ with God lies herein, that by that virtue
that God bestowed on him, he did, and doth all these things,
which are God's, as God himself.'
This being the whole of what they tender, to extricate
themselves from the chains which this v/itness casts upon
them, now lying before us, I shall propose our argument
from the words, and proceed to the vindication of it in
order.
The intendment and design of the apostle in this place
being evidently to exhort believers to self-denial, mutual
love, and condescension one to another, he proposes to theiQ
the example of Jesus Christ, and lets them know, that he
being in the * form of God,' and * equal to God' therein
(wTTop^^wi;, existing in that form, having both the nature and
glory of God), did yet in his love to us, ' make himself of no
reputation,' or lay aside, and eclipse bis glory, in this, that
he took upon him the 'form of a servant,' being made man,,
that in that form and nature, he might be obedient unto
death, for us, and in our behalf: hence we thus plead.
1. He that was in the ' form of God,' and * equal to God,*
existing therein, and took on him the nature and form of a
servant, he is God by nature, and was incarnate, or made
flesh, in the sense before spoken of. Now all this is affirmed
of Jejus Christ : ergo.
1. To this they say, that we may consider that first, which
is first in the text, that his being equal to God, doth not prove
him to be God by nature : but the contrary, &c. as above.
But 1, If none is, nor can, by the testimony of God himself,
be like God, or equal to him, who is not God by nature; then
he that is equal to him, is so : but, ' to whom will ye liken me,
or shall I be equal? saith the Holy. One. Lift up your eyes
on high, and behold who hath created these things;' Isa. xl.
25, 2G. None that hath not created all things of nothing, can
be equal to him. ' Aiul to whom will ye liken me, and make
me equal, and compare me, that we may be like;' chap,
xlvi. 5. 2. Between that vvhich is finite and that which is in-
finite, that which is eternal, and that which is temporal, the
creature and the Creator, God by nature, and him, who by
nature is not God, it is utterly impossible there should be
any equality. 3. God having so oi'ten avouched his infinite
TESTIMONIES THEREOF VINDICATED. 383
distance from all creatures, his refusal to give his glory to
any of them, his inequality with them all, it must have been
the highest robbery, that ever any could be guilty of, for
Christ to make himself equal to God, if he were not God.
4. The apostle's argument arises from hence, that he was
equal to God, before he took on him the form of a servant,
which was before his working of those mighty works, where-
in these gentlemen assert him to be equal to God.
2. Themselves cannot but know the ridiculousness of
their begging the thing in question, when they would argue,
that because he was equal to God, he was not God : he was
the same God in nature and essence, and therein equal to
him, to whom he was in subordination, as the Son; and in
oflEice a servant, as undertaking the work of mediation.
3. The case being as by them stated, there was no equality
between Christ and God, in the works he wrought. For, 1.
God doth the works in his own name and authority, Christ
in God's. 2. God doth them by his own power, Christ by
God's. 3. God doth them himself, Christ not, but God in
him, as another from him. 4. He doth not do them as God,
however that expression be taken; for according to these
men, he wrought them neither in his own name, nor by his
own power, nor for his own glory, all which he must do, who
doth things as God.
2. He is said to be ' equal to God,' not as he did such and
such works, but as iv jJ-opcpij Sieou vrrctp^^cov, being in the form
of God antecedently to the taking in hand of that form,
wherein he wrought the works intimated.
3. To work great works, by the power of God, argues no
equality with him; or else all the prophets and apostles that
wrought miracles, were also equal to God. The infinite in-
equality of nature, between the Creator and the most glorious
creature, will not allow that it be said on any account to be
equal to him. Nor is it said, that Christ was equal to God
in respect of the works he did, but absolutely, 'he thought it
no robbery to be equal to God.' And so is their last plea to
the first part of our argument accounted for : come we to
what they begin withal.
1. We contend not (as hath been often said) about words
and expressions. That the divine nature assumed the hu-
man, we thus far abide by, that the .Word, the Son of God,
384 DEITY OF CHRIST PROVED, AND
took to himself, into personal subsistence with him, a hu-
man nature, whence they are both one person, one Christ:
and this is here punctually affirmed, viz. he that was, and is
God, took upon him the form of a man. 2. The apostle doth
not say, that Christ made that form of no reputation, or
Christ tKivwcre that form, but Clirist being in that form
tKEvwae tavTov, ' n)ade himself of no reputation ;' nor by any
real change of his divine nature, but taking to himself the
human, wherein he was of- no reputation. It being he that
was so, in the nature and by the dispensation wherein he was
so ; and it being not possible, that the divine nature of itself,
.in itself, should be humbled, yet he was humbled, who was
in the form of God, though the form of God was not.
3. It is from his being * equal with God,' in the * form of
God,' whereby we prove, that his being in the form of God
doth denote his divine nature : but of this our catechisls
had no mind to take notice.
2. The ' form of a servant,' is that which he took, when he
was made tv o^wiwfxari av^pwirtw ; as Adam begat a son in
his own likeness. Now this was not only in condition a
servant, but in reality a man. 2. The form of a servant was
that wherein he underwent death, the death of the cross ; but
he died as a man, and not only in the appearance of a servant.
3. The very phrase of expression manifests the human nature
of Christ to be denoted hereby : only as the apostle had not
before said directly that he was God, but in the 'form of God,'
expressing both his nature, and his glory, so here he doth
not say he was a man, but in the form of a servant, express-
ing both his nature and his condition, wherein he was the
servantof the Father. Of him itis said Iv fxopcpy ^tov virupyjov,
but fjioprpriv SouAou \a(5wv: he was in the other, but this lie
took. 4. To be a servant denotes the state or condition of
a man : but for one who was in the ' form of God' and ' equal
to him,' to be made in the ' form of a servant,' and to be ' found
as a man,' and to be in that form put to death, denotes in the
first place, a taking of that nature, wherein alone he could be
a servant. And this answers also to other expressions, of the
' Word being made flesh,' and ' God sending forth his own Son
made of a woman.' 5. This is manifest from the expression,
£1' (Tx^'ifxaTi tvpr)^iic wg av^pumoi'' 'He was found in fashion as
a man :' that is, he was truly so ; which is exegetical of
TESTiarONIES THEREOF VINDICATED. 385
what was spoken before ' he took on him the form of a
servant/
But they say this is of no importance ; ' for the same is
said of Sampson, Judg. xvi. 7. 11. and of others; Psal. Ixxxii.
who yet we do not say were incarnate.'
These gentlemen are still like themselves. Of Christ it
is said, that he humbled himself, and took upon him the form
of a servant, and was found in likeness as a man : of Samp-
son, that being stronger than a hundred men, if he were dealt
so and so withal, he would become as other men; for so the
words expressly are : no stronger than another man ; and
these places are parallel : much good may these parallels do
your catechumens. And so of those in the Psalm, that
though in this world they are high in power for a season,
yet they should die as other men do. Hence, in a way of
triumph and merriment, they ask, if these were incarnate,
and answer themselves, that surely we will not say so.
True, he who being as strong as many becomes by any
means to be as one, and they who live in power, but die in
weakness, as other men do, are not said to be incarnate :
but he who * being God, took on him the form of a servant,
and was in this world a very man,' may (by our new masters'
leave), be said to be so.
For the sense which they give us of this place (for they
are bold to venture at it), it hath been in part spoken to al-
ready. Christ was in the world, as to outward appearance,
no way instar Dei, but rather as he says of himself, iiistaj-
vermis. That he did the works of God, and was worshipped
as God, was because he was God ; nor could any but God,
either do the one, as he did them, or admit of the other.
2. This is the exposition given us ; ' Christ was in the form of
God, counting it no robbery to be equal to him, that is, whilst
he was here in the world in the form of a servant, he did the
works of God and was worshipped.' 3. Christ was in the
form of a servant from his first coming into the world, and as
one of the people. Therefore he was not made so by any
thing afterward : his being bound, and beat, and killed, is
not his being made a servant; for that by the apostle is af-
terward expressed, when he tells us why, or for what end,
not how, or wherein he was made a servant ; viz. ' He be-
came obedient to death, the death of the cross.'
VOL. viii. 2 c
386 DEITY OF CHRIST PROVED, AND
And this may suffice for the taking out of our way all that
is excepted against this testimony by our catechists : but be-
cause the text is of great importance, and of itself sufficient
to evince the sacred truth we plead for, some farther obser-
vations for the illustration of it, may be added.
The sense they intend to give us of these words is plainly
this : that * Christ by doing miracles in the world, appeared
to be as God, or as a God : but he laid aside this form of
God, and took upon him the form of a servant, when he suf-
fered himself to be taken, bound, and crucified. He began
to be,' they say, * in the form'of God, when after his baptism,
he undertook the work of his public ministry, and wrought
mighty works in the world : which form he ceased to be in,
when he was taken in the garden, and exposed as a servant
to all manner of reproach.'
That there is not any thing in this whole exposition an-
swering the mind of the Holy Ghost, is evident as from what
was said before ; so also, 1. Because it is said of Christ, that
Iv fjiopcj)!] ^eov V7rap-)(wi>, ' he was in the form of God,' before he
took the ' form of a servant ;' and yet the taking of the form of
a servant in this place, doth evidently answer his 'being made
flesh ;' Johni. xiv. His being made in the 'likeness of sinful
flesh;' Rom. viii. 3. His coming or being sent into the world;
Matt. X. 11. 20. 28. John iii. 16, 17. Sec. 2. Christ was still
in the form of God, as taken essentially, even then, when he
was a servant, though as to the dispensation he had sub-
mitted to, he emptied himself of the glory of it, and was not
known to be the Lord of glory ; 2 Cor. viii. 3. Even all the
while that they say he was in the form of God, he was in the
form of a servant, that is, he was really the servant of the
Father, and was dealt withal in the world as a servant, under
all manner of reproach, revilings, and persecutions. He was
no more in the form of a servant when he was bound, than
when 'he had not where to lay his head.' 4. The state and
condition of a servant consists in this, that he is notsui juris:
no more was Christ in the whole course of his obedience;
he did not any private will of his own, but the will of him
that sent him. Those who desire to see the vindication of
this place to the utmost, in all the particulars of it, may con-
sult the confutation of the interpretation of Erasmus, by
Beza, Annot. in Phil. ii. 6, 7. Of Ochinus, and Lailius So-
TESTIMONIES THEREOF VINDICATED. 387
cinus, by Zanchius in locum; et deTribuf5 Elohim, p. 227,
&c. Of Faustus Socinus, by Beckinan : exercitat. p. 168-
€t Johan. Jan. Exameii Respon. Socin. pp. 201, 202. Of
Enjedinus, by Gomarus, Anal. Epist. Paul, ad Philip, cap. 2.
Of Ostorodus, by Jacobus a Porta, Fidei Orthodox. Defens.
pp. 89. 150, &c. That which 1 shall farther add, is in re-
ference to Grotius, whose annotations may be one day con-
sidered by some of more time and leisure for so necessary a
work.
Thus then he; og Iv fxop^ij Geou v-Kag')(ti)v] Mop^r) in nostris
libris nonsignificat internum et occultum aliquid, sed id quod
in oculos incurrit, qualis erat eximia in Christo potestas sa-
nandimorbos omnes, ejiciendi dsemones, excitandi mortuos :
mutandi rerum naturas : quae vero Divina sunt, ita ut Moses,
qui tarn magna non fecit, dictus ob id fuit Deus Pharaoids :
vocem fxop<priQ quo dixi sensu habes. Mar. xvi. 12. Isa. xliv.13.
ubiinHebrseo D'jnn; Dan. iv. 33. v. 6. 10. vii. 28. ubi in Chal-
daeo vr : Job iv. 16, ubi in Hebrseo nJIDH ' Mop^r) in our books
doth not signify an internal or hidden thing, but that which is
visibly discerned : such as was that eminent power in Christ
of healing all diseases, casting out devils, raising the dead,
changing the nature of things, which are truly divine ; so
that Moses, who did not so great things, vvas therefore called
the God of Pharaoh : the word /iop0?j, in the sense spoken
of, you have, Mark xvi. 12. Isa. xliv. 13. where in the Hebrew
it is noun Dan. iv. 33, &c. wherein the Chaldee it is rf : Job.
iv. 16. where in the Hebrew it is rtilDn.
Ans. 1. A form is either substantial, or accidental : that
which is indeed, or that which appears. That it is the sub-
stantial form of God, which is here intended, yet with respect
to the glorious manifestation of it (which may be also as the
accidental form), hath been formerly declared and proved.
So far it signifies that which is internal and hidden, or not
visibly discerned, inasmuch ?i^ the essence of God is invisi-
ble. The proofs of this I shall not now repeat. 2. Christ's
power of working miracles was not visible, though the mi-
racles he wrought were visible ; insomuch, that it was the
great question between him and the Jews, by what power he
wrought his miracles ; for they still pleaded, that he cast
out devils by Beelzebub, the prince of the devils. So that
if the power of doing the things mentioned, were fioptpri S-foS,
2c
388 DEITY OF CHRIST PROVED, AXD
that form was not visible, and exposed to the sight of men ;
for it was 'aliquid internum et occultum/ a thing internal
and hidden. 3. If to be in the ' form of God/ and thereupon
to be ' equal to him,' be to have power or authority of heal-
ing diseases, casting out devils, raising the dead, and the
like; then the apostles were in the form of God, and equal
to God, having power and authority given them for all these
things, which they wrought accordingly ; casting out devils,
healing the diseased, raising the dead, &c. which, whether
it be not blasphemy to affirm, the reader may judge. 4. It
is true, God says of Moses, Exod. vii. 1 . ' I have made thee
a god to Pharaoh;' which is expounded, iv. 16. where God
tells him that Aaron should 'be to him instead of a mouth,
and he should be to him instead of God.' That is, Aaron
should speak and deliver to Pharaoh and the people, what
God revealed to Moses, Moses revealing it to Aaron ; Aaron
receiving his message from Moses, as other prophets did
from God, whence he is said to be to him instead of God:
And this is given as the reason of that expression, vii. 1. of
his being a god to Pharaoh ; even as our Saviour speaks,
because the word of God came by him; because he should
reveal tin; will of God to him. 'Thou shalt be a god to
Pharaoh, and Aaron thy brother shall be thy prophet; Thou
shalt speak all that I command thee, and Aaron thy brother
shall speak to Pharaoh.' He is not upon the account of his
working miracles called God, or said to be in the form of
God, or to be made equal to God ; but revealing the will of
God to Aaron, who spake it to Pharaoh, he is said to be a
god to Pharaoh, or in the stead of God, as to that business.
5. It is truth, the word juop^jj, or form, is used Mark xvi. 12.
for the outward appearance ; and it is as true the verb of the
same signification is used for the internal and invisible form
of a thing. Gal. iv. 19. «X)OtC ov jUop^wS'y Xfjtcrroc Iv vfuv, 'until
Christbe formed in'you.' So that tlie very first observation of
our annotator, that in our books, thnt is, the Scriptures, (for
in other authors it is acknowledged, that this word signifies
the internal form of a thing), this word^top^T? signifies not any
thing internal or hidden, is true only of that one place, Mark
xvi. 12. In this it is otherwise, and the verb of the same sio--
nification is evidently otherwise used. And which may be
added, other words that bear the same ambiguity of signifi-
TESTIMONIES THEREOF VINDICATED. 389
cation, as to things substantial or accidental, being applied
to Christ, do still signify the former, not the latter ; yea, where
they expressly answer what is here spoken; as eiKwv, Col.
i. 15. and vTroaramg Heb. i. 3. both of the same import with
fxopcpri here, save that the latter adds personality. 6. For
the words mentioned out of the Old Testament, they are used
in businesses quite of another nature, and are restrained in
their significations by the'matter they speakof ; n'3:2n, is
not ixopcpi) properly, but ukmv, find is translated imago, by
Arias Mon : nND, is rather /iopi^rj. Gen. xxix. 17. 1 Sam. xxviii.
14. TOlon is used ten times in the Bible, and hath various sig-
nifications, and is variously rendered : ojuofdijua, Deut.iv. 15.
yXvTTTov bfxoLuyfxa, ver. 16. so most commonly, v? in Daniel is
' splendor,' So^a, not^op^j) : and what all this is to our purpose
in hand, I know not. The ' form of God,' wherein Christ was,
is that wherein he was ' equal to God :' that which as to the
divine nature is the same, as his being in the form of a ser-
vant, wherein he was obedient to death, was to the human.
And which is sufiiciently destructive of this whole exposi-
tion, Christ was then 'in the form of a servant,' when this
learned man would have him to be in the ' form of God,'
which two are opposed in this place; for he was the servant
of the Father in the whole course of the work, which he
wrought here below : Isa. xlii. 1.
He proceeds on this foundation : ov^ apiray/xbv riyricraTo
TO EvraiTaa S'tw.] 'ApTrayjuov rijiia^ai, ' estlocutio Syriaca : in
Liturgia Syriaca, Johannes Baptista Christo Baptismum
ab ipso expetenti, dicit, non assumam rapinam. Solent qui
aliquid bellica virtute peperere, id omnibus ostentare, ut
Romani in Triumpho sane solebant. Non muitum aliter
Plutarchus in Timoleon : ov^apixayrivi^ji^aaTo. Sensusest,
non venditavit Christus, non jactavitistampotestatem: quia
saepe etiam imperavit ne quod fecerat vulgaretur. "^lo-a hie
est adverbium ; sic Odyss. O : Tov vvv 'iaa 3-£w, &c. ^lao^ia
0povai/, dixit scriptor, 2 Mace. ix. 12. dvai laa S^fw, est spec-
tari tanquam Deum.' The sum of all is ; 'he thought it no
robbery,' that is, ' he boasted not of his power, to be equal
to God, so to be looked on as a God.'
The words I confess are not without their difficulty :
many interpretations are given of them ; and I may say. that
390 DEITY OF CHRIST PROVED, AND
of the very many which I have considered, this of all others,
as being wrested to countenance a false hypothesis, is the
worst. To insist particularly on the opening of the words^,
is not my present task. That Grotius is beside the sense
of them, may be easily manifested ; for 1. He brings no-
thing to enforce this interpretation ; that the expression is
Syriac, in the idiom of it, he abides not by : giving us an
instance of the same phrase of expression out of Plutarch,
who knew the propriety of the Greek tongue very well, and
of the Syriac not at all. Others also give a parallel expres-
sion out of Thucydides, lib. viii. aKevr} apiTayi)v iroii](jaf.avoc.
2. I grant tcra may be used adverbially ; and be rendered
sequaliter : but now the words are to be interpreted 'pro sub-
jecta materia.' He who was in the form of God, counted it
no robbery (that is, did not esteem it to be any wrong, on
that account of his being in the form of God) to be equal to
his Father, did yet so submit himself, as is described. This
being * equal to God,' is spoken of Christ accidentally to his
taking on him the 'form of a servant,' which he did in his in-
carnation, and must relate to his beina" in the form of God :
and if thereunto it be added, that the intendment reaches
to the declaration he made of himself, when he declared
himself to be equal to God the Father, and one with him,
as to nature and essence, it may complete the sense of this
place.
'AXX' lauTov tKivioas' he renders, ' libenter duxit vitam
inopem ;' referring it to the poverty of Christ, whilst he con-
versed here in the world. But whatever be intended by this
expression, it is not the same with/uop^>)vSouXou \a[iwv, which
Grotius afterward interprets to the same purpose with what
he says here of these words. 2. It must be something an-
tecedent to his ' taking the form of a servant,' or rather some-
thing that he did, or became exceptively to what he was be-
fore, in becoming a servant. He was in the form of God, aXX'
mvTov £(C£i/w(T£, 'but hc humbled,' or 'bowed down himself,'
in taking the form of a servant : that is, he condescended
thereunto, in his great love that he bare to us, the demon-
stration whereof the apostle insists expressly upon ; and
what greater demonstration of love, or condescension upon
the account of love could possibly be given, than for him
TESTIMOXIES THEREOF VINDICATED. 391
who waf? God, equal to his Father, in the same Deity, to lay
aside the manifestation of his glory, and to take upon him
our nature, therein to be a servant unto death.
He proceeds, fiog(^i]v ^ovXov Xa/3wv, *similis factusservis,
qui nihil proprium possident :' 'he was made like unto ser-
vants, who possess nothing of their own.' Our catechists,
with their oreat master, refer this his beino; like servants, to
the usage he submitted to at his death ; this man to his po-
verty in his life. And to this sense of these words is that
place of Matt. viii. 20. better accommodated than to the
clause foregoing, tor whose exposition it is produced by our
annotator.
But 1. It is most certain, that the exposition of Grotius
will not, being laid together, be at any tolerable agreement
with itself, if we allow any order of process to be in these
words of the apostle. His aim is acknowledged to be an ex-
hortation to brotherly love, and mutual condescension in
the same, from the example of Jesus Christ ; for he tells
you, ' that, he being in the form of God made himself of no
reputation, and took upon him the form of a servant.' Now
if this be not the gradation of the apostle, that in being in
the form of God, free from any thing of that which follows,
he then debased and humbled himself, and took upon him
the form of a servant, there is not any form of plea left from
this example, here proposed, to the end aimed at. But
now, says Grotius, * his being in the form of God, was his
working of miracles ; his debasing himself; his being poor ;
his taking the form of a servant ; possessing nothing of his
own.' But it is evident, that there was a coincidence of time
as to these things, and so no gradation in the words at all ;
for then when Christ wrought miracles, he was so poor and
possessed nothing of his own ; that there was no condescen-
sion nor relinquishment of one condition for another dis-
cernable therein. 2. The form of a servant that Christ took
was that, wherein he was like man ; as it is expounded in
the words next following ; he was made in the likeness of
man ; and what that is the same apostle informs us, Heb.
ii. 17. o3'£v iotpuXe Kara irdvTaToXg ad£X(poTQ ofxoioj^rjvai, 'where-
fore he ought in all things to be made like his brethren ;'
that is, iv ofxoMfxaTL avcpwTrwv ytvofxivoQ, ' he was made in
the likeness of man ;' or as it is expressed Rom. viii. 3. Iv
892 DEITY OF CHRIST PROVED AND
ofioitSfiaTi aapKog, ' in the likeness of flesh ;' which also is ex-
pounded Gal. iv. 4. jEvufiavoQ sk yvvaiKOQ, ' made of a woman ;'
which gives us the manner of the accomplishment of that,
John i. 14. bXoyog (ra^^^ IjivcTo, ' the Word was made flesh.'
3. The employment of Christ in that likeness of man, is con-
fessedly expressed in these words ; not his condition, that
he had nothing, but his employment, that he was the ser-
vant of the Father, according as it was foretold that he
should be, Isa. xlii. 1. 19. and which he every where pro-
fessed himself to be. He goes on,
'Ev ofxouoixaTL av^Q(.oTT(x)v yevofiavog' ' cum similis esset
hominibus illis nempe primis ; id est, peccati expers;'
2 Cor. V. 21. 'whereas he was like men, namely, those first,
that is, without sin.'
That Christ was without sin, that in his being made like
to us, there is an exception as to sin, is readily granted. He
was ocTLOg, aKUKOQ, (ifiiavTOQ, Ki\(t)pi(Tfxivog airo tCjv afxapToXwv,
Heb. vii. 26. But 1. that Christ is ever said to be made like
Adam, on that account, or is compared with him therein,
cannot be proved. He was Stvrepog av^p(i)7rog, and acrxaTog
ASaju ; but that he was made iv opoiwfiaTi tov A^dp. is not
said. 2. This expression was sufliciently cleared by the
particular places formerly urged. It is not of his sinless-
ness in that condition, of which the apostle hath no occa-
sion here to speak, but of his love in taking on him that
condition, in being sent in the likeness of sinful flesh, yet
without sin, that these words are used. It is a likeness of
nature to all men, and not a likeness of innocency to the
first, that the apostle speaks of; a likeness, wherein there
isa TiwTuTtjg, as to the kind, a distinction in number; as
' Adam be<^at a son in his own likeness,' Gen. v. 1.
All that follows in the learned annotator, is only an en-
deavour to make the following words speak in some harmony,
and conformity to what he hath before delivered ; which
being discerned not to be suited to the mind of the Holy
Ghost in the place, I have no such delight to contend about
words, phrases, and expressions, as to insist any farther upon
them. Return we to our catechists.
The place they next propose to themselves to deal withal,
is 1 Tim.iii. 16. 'And without controversy great is the mys-
tery of godliness: God was manifest in the flesh, ji\slified in
TESTIMONIES THEREOF VINDICATED. 393
the Spirit, seen of angels, and revealed unto the Gentiles,
believed on in the world, received up into glory.'
If it be here evinced that by God is meant Christ, it be-
ing spoken absolutely, and in the place of the subject in
the proposition, this business is at a present close, and our
adversaries following attempt to ward themselves from the
following blows of the sword of the word, which cut them
in pieces, is to no purpose, seeing their death's wound lies
evident in the efficacy of this place. Now here, not only the
common apprehension of all professors of the name of Christ
in general, but also the common sense of mankind, to be
tried in all that will but read the books of the New Testa-
ment, might righteously be appealed unto ; but because
these are things of no importance with them with whom we
have to do, we must insist on other considerations.
1. Then, that by the word ^sog, God, some person is in-
tended, is evident from hence, that the word is never used
but to express some person ; nor can in any place of the
Scriptures be wrested possibly to denote any thing, but
some person to whom that name doth belong, oris ascribed,
truly or falsely. And if this be not certain, and to be
granted, there is nothing so, nor do we know any thing in
the world, or the intendment of any one word in the book
of God. Nor is there any reason pretended, why it should
have any other acceptation, but only an impotent begging
of the thing in question. It is not so here, though it be so
every where else, because it agrees not with our hypothesis;
Xtjjooc ! 2. That Christ, who is the second person, the Son
of God, is here intended, and none else, is evident from
hence, that whatever is here spoken of ^eog, of this God
here, was true, and fulfilled in him, as to the matter, and
the same expressions for the most of the particulars, as to
their substance, are used concerning him, and no other.
Neither are they possible to be accommodated to any per-
son but him. Let us a little accommodate the words to
him. 1. He who as God, was ' in the beginning with God,'
in his own nature invisible, l^avtpw^ri Iv crapKi, ' vfas mani-
fested in the flesh,' when (rap^ lyivero, ' when he was made
flesh ;' John i. 14. and made Iv bfionoixan aapKoq, Rom.
viii. 3. ' in the- likeness of flesh,' -ysvojitEvoc Ik (mipfiarog
Aa/3t8 Kctra aapKu ; Rom. i. 3. so made ' visible and conspi-
394 DEITY OF CHRIST PROVED, AND
cuous (or E^avEowS-rj, when laKuvwatv Iv r]}xlv\ dwelling
amongst men, who also saw his glory, as the glory of the
only begotten Son of God ;' ver. 14. Being thus 'manifest
in the flesh,' having taken our nature on him, he was reviled,
persecuted, condemned, slain by the Jews as a malefactor,
a seditious person, an impostor: but 2. i^iKaiii^Ti] Iv ttvev-
fxari, 'he was justified in the Spirit,' from all their false ac-
cusations and imputations ; he was justified by his eternal
Spirit, when he was raised from the dead, and ' declared to
be the Son of God with power,' thereby, Rom. i. 4. for
though he was 'crucified through weakness, yet he liveth by
the power of God ;' 2 Cor. xiii. 4. so he also sent out his
Spirit ' to convince the world of sin ; because they believed
not in him, and of righteousness, because he went to his
Father;' John xvi. 9, 10. which he also did, justifying him-
self thereby, to the conviction and conversion of many thou-
sands, who before condemned him, or consented to his con-
demnation, upon the account formerly mentioned ; Acts
ii. 37. And this is he, who 3. w^^jj ayyiXoig, 'was seen of
angels,' and so hath his witnesses in heaven and earth. For
wdien he came first into the world, all the angels receiving
charge to worship him, by him who said TrpoaKuvwuTwcrav
avT<^ 7TavT£Q ayyeXoi avTov ; Heb. i. 6. one came down at his
nativity to declare it, to whom he was seen, and instantly a
' multitude of the heavenly host saw him ;' Luke ii. 9. 13.
and afterward went away into heaven ; ver. 15. In the be-
ginning also of his ministry, angelswere sent to him in 'the
wilderness to minister to him;' Matt. iv. 11. and when he
was going to his death in the garden, 'an angel was sent to
comfort him ;' Luke xxii. 43. And he then knew, that he
could at a word's speaking, have more than twelve legions of
angels to his assistance ; Matt. xxvi. 53. And when he rose
again, the angels saw him again, and served him therein;
Matt, xxviii. 2. And as he shall 'come again with his holy
angels to judgment;' Matt. xxv. 31. 2 Thess. i. 7. so no
doubt but in his ascension the angels accompanied him ;
yea, that "they did so, is evident from Psal. Ixviii. 17, 18. So
that there was no eminent concernment of him, wherein it
is not expressly affirmed, that w^S-rj ayyiXoig- at his birth,
entrance on his ministry, death, resurrection, ascension,
w^^Tj dyyiXoii;. 4. tK£(>t'\^»/ tv Wvtaiv, ' He was preached
TESTIMONIES THEREOF VINDICATED. 395
unto the Gentiles,' or among the people or Gentiles ; which
besides the following accomplishment of it to the full, in the
preaching the gospel concerning him throughout the world,
so it had a signal entrance in that declaration of him to de-
vout men dwelling at Jerusalem, * out of every nation under
heaven ;' Acts vii. 5. And hereupon ; 5. eirKTrav^n Iv Koafito,
* he was believed on in the world ;' he that had been rejected
as a vile person, condemned and slain, being thus justifiedin
Spirit, and preached, was believed on, many thousands being-
daily converted to the faith of him, to believe that he was the
Messiah, the Son of God, whom before they received not;
John i. 10, 11. And for his own part, aviX{]<p^i] Iv Sosy, 'He
was taken up into glory;' the story whereof we have. Acts
i. 9 — 11. 'when he had sjDoken to his disciples, he was taken
up, and a cloud received him.' Of which Luke says briefly,
as Paul here, aveXi]^^r), Acts i. 2. as Mark also doth, chap,
xvi. 19. ave\{](p^r) ilg tov ovpavbv, that is, tiyeXv'j^S'r), Iv So^j),
* he was taken up into heaven,' or to glory ; dvcXjj^S^rj, is as
much as uvm iXiirp^r^, ' he was taken up (iv for dg) into glory.*
This harmony of the description of Christ here, both as
to his person and office, with what is elsewhere spoken of
him (this being evidently a summary collection of what is
more largely in the gospel spoken of), makes it evident, that
he is God, here intended : which is all that is needful to be
evinced from this place.
Let us now hear our catechists pleading for themselves.
'Q. What* dost thou answer to 1 Tim. iii. 16.'
' A. 1 . That in many ancient copies, and in the Vulgar Latin
itself, the word God is not read ; wherefore from that place
nothing certain can be concluded. 2. Although that word
should be read, yet there is no cause why it should not be re-
ferred to the Father, seeing these things may be affirmed of
^ Ad tertium vero quid respondes^ — Primum quideni, quod in multis exemplaribus
vetustis et in ipsa Vulgata, non legatur vox Deus. Quare ex eo loco certuiu nihil
concludi potest. Deinde, etiamsi ea vox legeretur, nullam esse causam cur ad Pa-
trem referri non possit, cum hajc de Patre affirmari possint, cum apparuisse in Christo,
et apostolis qui caro fuerunt. Quod autera inferius legitur, secundum usitatam ver-
sionera, receptus est in gloriam, id in Graeco habetur, receptus est in gloria, id est,
cum gloria, aut gloriose. — Quae vero futura est hujus testiraonii sententia? — Religio-
nem Cliristi plenam esse mysteriis. Nam Deus, id est, voluntas ipsius de servandis
hominibus, per homines infirmos et mortales perfecte patefacta est: et nibilominus
tamen propter niiracula, et virtutes varias, quae per hominps illns in6rmos et mortales
edita fuerant, pro vera est agnita : eadem ab ipsis augeiis fii:t demum perspecta ;
non solum Judaeis, verum etiani gentibus fuit praedicata: omnes ei crediderunt, et
iiisiguem in modura, et summa cum gloria recepta fuit.
39G DEITY OF CHRIST PROVED, AND
the Father : that he appeared in Christ, and the apostles, who
were flesh : and for what is afterward read, according to the
usual translation. He was received into glory, in the Greek it
is^ He was received in glory, that is, with glory, or gloriously.
' Q, What then is the sense of this testimony ?
* A. That the religion of Christ is full of mysteries : for
God, that is, his will, for the saving of men,was perfectly made
known by infirm and mortal men ; and yet because of the
miracles and various powerful works, which were performed
by such weak mortal men, it was acknowledged for true,
and it was at length perceived by the angels themselves, and
was preached not only to the Jews, but also to the Gentiles :
all believed thereon, and it was received with great glory
after an eminent manner.'
Thus they; merely rather than say nothing, or yield to
the truth. Briefly to remove what they oflfer in way of ex-
ception or assertion.
1. Though the word God, be not in the Vulgar Latin, yet
the unanimous constant consent of all the original copies,
confessed to be so, both by Beza and Erasmus, is sufficient
to evince, that the loss of that translation, is not of any im-
port to weaken the sense of the place. Of other ancient
copies whereof they boast, they cannot instance one; in
the Vulgar also, it is evident, that by the ' mystery,' Clirist is
understood.
2. That what is here spoken 'maybe referred to the Fa-
ther,' is a very sorry shift, against the evidence of all those
considerations, which shew, that it ought to be referred to
the Son.
3. It may not, it cannot with any tolerable sense, be re-
ferred to the Father. It is not said, ' that in Christ and the
apostles he appeared,' and was * seen of angels,' &c. that is
spoken of; but that ' God was manifested in the flesh,' &c.
nor is any thing, that is here spoken of God, any where as-
cribed, no not once in tlie Scripture, to the Father. How
was he 'manifested in the flesh?' how was he 'justified in
the Spirit?' how was he ' taken up into glory ?'
4. Though h> Sosy, may be rendered ' gloriously, or with
glory,' yet avfX}';^Srr), may, not, ' receptus est,' but rather ' as-
umptus est ;'and is applied to the ascension of Christin other
places, as hatli been shewed.
TESTIMONIES THEREOF VINDICATED. 397
2. For the sense they tender of these words. Let them
1. Give any one instance, where ' God/ is put for the ' will of
God,' and that exclusively to any person of the Deity, or to
speak to tlieir own hypothesis, exclusively to the person of
God. This is intolerable boldness, and aroues something:
of searedness. 2. The ' will of God' for the salvation of men,
is the gospel: how are these things applicable to that?
How was the gospel justified in the spirit? how was it re-
ceived into glory? how was it seen of the angels, tocp^ij ayji-
Aote? In what place is any thing of all this spoken of the
gospel? Of Christ all this is spoken, as hath been said. In
sum, the will of God is no where said to be ' manifest in the
flesh ;' Christ was so. That the will of God should be
preached by weak mortal men' was no * great mystery ;'
that God * should assume human nature, is so. The will of
God cannot be said to ' appear to the angels ;' Christ did so.
Of the last expression there can be no doubt raised.
Grotius insists upon the same interpretation with our
catechists in the whole, and in every part of it: nor doth he
add any thing to what they plead, but only some quotations of
Scripture not at all to the purpose ; or at best suited to his
own apprehensions of the sense of the place, not opening it
in the least, nor evincing what he embraces, to be the mind
of the Holy Ghost, to any one that is otherwise minded.
What he says, because he says it, deserves to be con-
sidered.
Qebg t^aptpwS'rj Iv aaoKl : ' suspectam nobis hanc lectio-
nem faciunt interpretes veteres, Latinus, Syrus, Arabs, et
Ambrosius,qui omnes legunt,' 6 Ifpavepio^r}. Addit Hincmarus
Opusculo, 55. illud ^£og, ' hie positum a Nestorianis.' 1. But
this suspicion might well have been removed from^ {his
learned man, by the universal consent of all original copies,
wlierein as it seems his own manuscript, that sometimes
helps him at a need, doth not diHer. 2. One corruption in
one translation makes many. 3. The Syriac reads the word
' God,' and so Tremelius hath rendered it. Ambrose and
Hincmarus followed the Latin translation. And there is a
thousand times more probability, that the word ^ebg was
filched out by the Arians, than that it was foisted in by
the Nestorians. But if the agreement of all original copies
may be thus contemned, we shall have nothing certain left us.
398 DEITY OF CHRIST PIiaVED, AND
But saith he, * sensum bonum facit illad, 6 t^ave/owB'jj. Evan-
gelium illud cseleste innotuit pvimura non per angelos, sed
per homines mortales, et quantum externa species ferebat
infirmos, Christum, et apostolos ejus, ttpavspw^ij, bene con-
venit mysterio, id est, rei latenti;' Col. i. 26. (rdp^ hominem
significat raortalem ;' 2 Cor. ii. 16. 1 John iv. 2.
1. Our annotator having only a suspicion that the word
^iog was not in the text, ought on all accounts to have in-
terpreted the words according to the reading whereof he
had the better persuasion, and not according unto that,
whereof he had only a suspicion. But then it was by no
means easy to accommodate them according to his intention,
nor to exclude the person of Christ from being mentioned
in them, which by joining in with his suspicion he thought
himself able to do. 2. He is not able to give us any one in-
stance in the Scripture, of the like expression to this, of
* manifest in the flesh,' being referred to the gospel ; when
referred to Christ, nothing is more frequent; John i. 14. vi.
53. Acts ii. 31. Rom. i. 3. viii. 3. ix. 5. Eph. ii. 14, 15. Col.
i. 22. Heb. v. 7.x. 19,20. 1 Pet. iii. 18. iv. 1. 1 John iv. 2, &c.
of the 'flesh of the gospel,' not one word. 3. There is not the
least opposition intimated between men and angels, as to
the means of preaching the gospel ; nor is this any mystery,
that the gospel was preached by men ; Icpavcpoj^i} is well ap-
plied to a ' mystery' or ' hidden thing ;' but the question is,
what the ' mystery' or ' hidden thing' is ; we say it was the
great matter of the ' Word's being made flesh,' as it is else-
where expressed. In the place urged out of the Corinthians,
whether it be the 2nd or 11th chapter, that is intended,
there is nothing to prove, that adp^ signifies a mortal man.
And this is the entrance of this exposition. Let us proceed.
'EStKotw^rj £v TTvevjuart ; ' per plurima miracula approbata
est ea Veritas,' Hvevfia ' sunt miracula divina per /itrwvu/iiav
quae est,' 1 Cor. xi. 4. ' et alibi. Justified in the Spirit;'
that is, ' approved by many miracles ;' for -rtu/xo, is ' miracles
by a metonymy.' Then let every thing be as the learned
man will have it. It is in vain to contend. For surely never
was expression so wrested. That irvtvfxa, simply, is ' mira-
cles,' is false; that to have a thing done Iv irvivfian, signifies
' miracles,' is more evidently so ; 1 Cor. ii. 4. The apostle
speaks not at all of miracles, but of the eflicacy of the Spi-
TESTIMONIES THEREOF VINDICATED. 399^
rit with liim in his preaching the word, to ' convince the
world of sin, righteousness and judgment,' according to the
promise of Christ. The application of this expression to
Jesus Christ see above. He adds, diKaiova^ai is here * ap-
probare,' ut Matt. xi. 19, It is here to ' approve,' and that
because it was necessary that the learned annotator should
SovXevtiv vTTo^eaai. In what sense the word is taken, and
how applied to Christ, with the genuine meaning of the
place, see above. See also, John i. 33, 34. Nor is the gospel
any where said to be 'justified in Spirit,' nor is this a to-
lerable exposition, 'justified in Spirit,' that is, it was 'ap-
proved by miracles.'
"Qiiji^r] dyyiXoig ' nempe cum admiratione, angeli hoc ar '
canum per homines mortales didicere ;' Eph. iii. 10. 1 Pet.
i. 12. How eminently this suits what is spoken of Jesus
Christ, was shewed before. It is true, the angels as with
admiration look into the things of the gospel ; but that it
is said, the gospel w^^jj dyyaXoig, is not proved.
It is true, the gospel was preached to the Gentiles ; but
yet this word is most frequently applied to Christ ; Acts
iii. 23. viii. 25. ix, 20. xix. 23. 1. Cor. i. 23. xv. 12. 2. Cor.
1. 19. iv. 5. xi. 4. Phil. i. 15. are testimonies hereof.
'ETTitTTtvOr} Iv KO(7/x(i), ' id cst, in magna mundi parte,' Rom.
i. 8. Col. i. 6. But then, I pray, what difference between
iSiKaiwdr] iv TTvevuaTi, and tTTtorev^r) ev Koa/nto ? The first is, it
was ' approved by miracles,' the other, it was believed ;' now
to approve the truth of the gospel, taken actively, is to
believe it. How much more naturally this is accommodated
to Christ, see John iii. 17. 18. and ver. 35, 36. vi. 40. Acts
x. 43. and xvi. 31. Rom. iii. 22. x. 8, 9. Gal. ii. 16. 1 John
V. 5. &c.
The last clause is, avfX/j^S'r) i v Sosij* 'gloriose admodum
exaltatum est, nempe qui a majorem attulit sanctitatem,
quam uUa ante hsec dogmata.' And this must be the sense
of the word dva\aiui(5a.vofxai in this business. See Luke ix. 51.
Mark xvi. 19. Acts i. 2. 11. 22. And in this sense we are
indifferent, whether £v So^i) be Hg^6t,av/ unto glory,' which
seems to be most properly intended, or avv Sosy, ' with glory,'
as our adversaries would have it, or * gloriously,' as Crotius ;
for it vf-as gloriously, with great glory, and into that glory,
which he had with his Father before the world was. That
400 DEITY OF CHRIST PROVED, AND
the gospel is glorious in its doctrine of holiness is true, but
not at all spoken of in this place.
Heb. ii. 16. is another testimony insisted on, to prove
the incarnation of Christ, and so consequently his subsistence
in a divine nature antecedently thereunto. The words are :
'For verily, he took not on him the nature of angels, but he
took on him the seed of Abraham.' To this they answer ;
that
* Herein*^ not so much as any likeness of the incarnation,
as they call it, doth appear. For this writer doth not say,
that Christ took (as some read it, and commonly they take
it in that sense) but he takes. Nor doth he say, human
nature, but the seed of Abraham : which in the holy
Scriptures denotes them who believe in Christ, as Gal. iii. 29.
' Q. What then is the sense of this place?
' A. This is that which this writer intends, that Christ is
not the Saviour of angels, but of men believing, who because
they are subject to afflictions and death (which he before
expressed by the participation of flesh and blood), therefore
did Christ willingly submit himself unto them, that he might
deliver his faithful ones from the fear of death, and might
help them in all their afflictions.
The sense of this place is evident ; the objections against
it weak. That the word is iTrtXaju/Savtrat, not tirikufteTO,
' assumit,' not 'assumpsit,' is an enallage of tense so usual, as
that it can have no force of an objection. And, ver. 14. it is
twice used in a contrary sense ; the time past, being put for
the present, as here the present for that which is past :
KtKoivMvnK£, for KOtvwva, and fUTta^s for furiKW see John
iii. 31. xxi. 13., 2. That by the 'seed of Abraham,' is here
intended the human nature of the seed of Abraham, appears
1. From the expression going before of the same import with
this; 'He took part of flesh and blood;' ver. 14. 2. From
the opposition here made to angels, or the angelical nature ;
•^ In eo, ne siniililudineni quidem incarimtionis (ut vocaiit) apparere, cuin is
scriptor non dicat, Cliristiiii) assunipsi.sse (ut quldam reddunt, et vulgo eo sensu ac-
cipiunt) sed assiiraere : ncc dicit, naturani Iminaiiam, sed semen Abraliae : quod in
Uteris sacris notat eos, qui in Cliristun) ticdiderunt, ut Gal. iii. 29. videre est.
Quid vero sensus hujus erit loci? Id sibi vult is scriptor, Christuui non esse Serva-
toreni angeioruni, sed honiinuni credentiuiu, cjui (juoiiiani ct ailliclionibus et morti
subject! sunt (quain rem superius expressitpcr participatinneni carnis et s^guinis)
pro[)terea CMirislus ultroillis sc snbinisit, ut fideles suos a mortis uielu liberaret, el in
onini aillictionc iisdcra openi aft'erret.
TESTIMONIES THEREOF VINDICATED. 401
the Holy Ghost shewing, that the business of Christ being
to save his church by dying for them, was not therefore to
take upon him an angelical, spiritual substance or nature,
but the nature of man. 3. The same thing is elsewhere in
like manner expressed : as where he is said to be made of
the 'seed of David according to the flesh,' Rom. i. 3. and
to ' come of the fathers as concerning the flesh ;' Rom. ix. 5.
4. Believers are called Abraham's seed sometimes spiritually,
in relation to the faith of Abraham, as Gal. iii. 29, where he
is expressly spoken of, ' as father of the faithful,' by in-
heriting the promises : but take it absolutely, to be of the
*seed of Abraham,' is no more, but to be a man of his poste-
rity ; John viii. 37. ' 1 know that ye are Abraham's seed ;'
Rom. ix. 7. ' Neither because they are the seed of Abraham
are they all children,' ver. 8. that is, ' they are the children
oftheflesh:' soRom. xi.l. ' Are they the seed of Abraham?
so am 1 ;' 2 Cor. xi. 22. 2. For the sense assigned ; it is
evident, that in these words the apostle treats not of the
help given, but of the way whereby Christ came to help
his Church, and the means thereof; his actual helping and
relieving of them is mentioned in the next verse. 2. Here
is no mention in this verse of believers being obnoxious to
afflictions and death, so that these words of theirs may serve
for an exposition of some other place of Scripture (as they
say of Gregory's comment on Job), but not of this. 3. By
* partaking of flesh and blood,' is not meant primarily, being
obnoxious to death and afflictions ; nor doth that expression
in any place signify any such thing ; though such a nature,
as is so obnoxious, be intended. The argument then from
hence stands still in its force : that Christ subsisting in his
divine nature, did assume a human nature of the seed of
Abraham, into personal union with himself.
Grotius is still at a perfect agreement with our cate-
chists. Saith he, ' liriKa^^aviadaL apud Platonem, et alios,
est solenniter vindicare, his autem et superioribus intelli-
gendum est, vindicare, seu asserere in libertatem manu in-
jecta.' ' This word in Plato and others, is to vindicate into
liberty; here, as is to be understood from what went before,
it is to assert into liberty by laying hold with the hand.' Of
the first, because he gives no instances, we shall need take
no farther notice. The second is denied ; both the help
VOL, VIII. 2 D
402 DEITY OF CHUIST PROVED, AND
afforded, and the means of it by Christ, is mentioned before.
The help is liberty ; the means, partaking of flesh and blood
to die. These words are not expressive of, nor do answer
the latter, or the help afforded, but the means of the obtaining
of it, as hath been declared. But he adds, 'the word signi-
fies to lay hold of with the hand, as Mark viii. 23,' See. Be
it granted that it doth so, ' to lay hold with the hand, and
to take to one's self.' This is not to assert into liberty, but
by the help of a metaphor : and when the word is used meta-
phorically, it is to be interpreted ' pro subjecta materia,'
according to the subject matter : which here is Chnst's
taking a nature upon him, that was of Abraham, that was
not angelical. The other expression hs is singular in the
interpretation of.
'He took the seed of Abraham,' 'id est, id agit, ut vos
Hebrseos liberet a peccatis et metu mortis ; eventus enim
nomen saepe datur operse, in id impensce.' ' That is. He doth
that, that he may deliver you Hebrews from sin, and fear of
death : the name of the event, is often given to the work
employed to that purpose.' Butl. Here I confess, he takes
another way from our catechists ; the 'seed of Abraham' is
with them, believers ; with him, only Jews ; but the tails of
their discourse are tied together with a firebrand between
them, to devour the harvest of the church. 2. This taking
the seed of Abraham, is opposed to his not taking the seed
of angels; now the Jews are not universally opposed to
angels in this thing, but human kind. 3. He ' took the seed
of Abraham,' is it seems, he endeavoured to help the Jews.
The whole discourse of the help afforded both before and
after this verse, is extended to the whole church ; how comes
it here to be restrained to the Jews only? 4. The discourse
of the apostle is about the undertaking of Christ by death,
and his being fitted thereunto by partaking of flesh and
blood ; which is so far from being in anyplace restrained or
accomodated only to the Jews, as that the contrary is every
where asserted, as is known to all.
1 John iv. 3. 'Every spirit that confesseth that Jesus
Christ is come in the flesh, is of God ;' he who comes into
the world, or comes into flesh, or in the flesh, had a sub-
sistence before he so came. It is very probable, that the
intendment of the apostle was to discover tlie abomination
TESTIMONIES THEREOF VINDICATED. 403
of them, who denied Christ to be a true man, but assigned
him a fantastical body, which yet he so doth, as to express
his coming in the flesh in such a manner, as evidences him
to have another nature (as was said) besides that which is
here synecdochically called flesh. Our catechists to this
say,
' Thats this is not to the purpose in hand : for that which
some read. He came into the flesh, is not in the Greek, but
He came in the flesh. Moreover, John doth not write, that
spirit which confesseth Jesus Christ, which came in the
flesh, is of God ; but that that spirit which confesseth'Jesus
Christ, who is come in the flesh, is of God. The sense of
which words is, that the spirit is of God, which confesseth
that Jesus Christ, who performed his oHice in the earth,
without any pomp or worldly ostentation, with great humi-
lity as to outward appearance, and great contempt; and
lastly underwent a contumelious death, is Christ, and King
of the people of God.*
I shall not contend with them about the translation of
the words : ty aagKi, seems to be put for tig aapm' but the
intendment is the same ; for the word came is iXrjXv^ora, that
is, that 'came,' or ' did come.' 2. It is not tov iXnXv^oTa,
Svho did come,' that thence any colour should betaken for the
exposition given by them, of confessing that Christ, or him
who is the Christ, the King of the people of God, or con-
fessing him to be the Christ, the King of the people of God;
but it is, that confesseth him ' who came in the flesh,' that is,
as to his whole person and oflice, his coming, and what he
came for. 3. They cannot give us any example, nor any
one reason, to evince, that that should be the meaning of
iv aapKi, which here they pretend. The meaning of it hath
above been abundantly declared. So that there is no need
tliat we should insist longer on this place; nor why we
should trouble ourselves with Grotius's long discourse on
e Etiam in eo nihil prorsiis de incarnatione (quam vocant) habcri. Etenim quod
apud quosdam iegitur, venit in carnem, ia Grsco habetur, in came venit. Prop-
tereanon scribit Johannes, quod spiritus, qui confitetur Jesum Christum, qui in carne
venit, ex Deo est; veruin quod iile spiritus qui confitetur Jesum Christum in carne
venisse ex Deo est. Quorum verbormn sensus est, eum spiritum ex Deo esse, qui
confitetur Jesum ilium, qui munus suum in terris sine ulla pompa et ostentatione
mundana, summa cum huiuilitate (quoad exteriorem speciem) suramoque cum con-
teraptu obiverit, mortem denique ignominiosam oppetierit, esse Christum, et populi
Dei regem.
2 D 2
404 DEITY OF CHRIST PROVED, AND
this place. The whole foundation of it is, that to ' come in
the flesh/ signifies to come in a low, abject condition ; a pre-
tence without proof, without evidence. ' Flesh' may some-
times be taken so : but that to ' come in the flesh,' is to come
in such a condition, we have not the least plea pretended.
The last place they mention to this purpose is, Heb. x.
5. ' Wherefore when he cometh into the world, he saith. Sa-
crifice and offering thou wouldest not, but a body hast thou
prepared me.' He who had a body prepared for him, when
he came into the world, he subsisted in another nature, be-
fore that coming of his into the world. To this they say,
'Neither^ is there here any mention made of the incarna-
tion (as they call it), seeing that world, into which the
author says Christ entered, is the world to come, as was
above demonstrated. Whence to come into the world, doth
not signify to be born into the world, but to enter into hea-
ven. Lastly, in these words, a body hast thou prepared me,
that word, a body (as appeared from what was said, where
his entering this world was treated of), may be taken for an
immortal body.
* Q. What' is the sense of this place ?
' A. That God fitted for Jesus such a body, after he en-
tered heaven, as is fit and accommodate for the discharging
of the duty of a high-priest.'
But doubtless, than this whole dream nothing can be
more fond or absurd. 1. How many times is it said that Christ
came into this world, where no other world but this can be
understood? 'For this cause saith he, came I into the world,
that I might bear witness of the truth;' John xviii. Was it
into heaven that Christ came to bear witness to the truth ?
* Jesus Christ came into the world to save sinners;' 1 Tim. i.
15. was it into heaven ? 2. These words, ' a body hast thou
prepared me,' are a full expression of what is synecdochically
spoken of in the Psalms in these words, ' mine ears hast thou
^ Ne hie quidem de incarnatione (ut vocant) ullara nientioBem factara, cum is
mundus, in quem ingressum Jesum is autor ait, sit ille raundus fiiturus, ut superius
deiuonstratum est. Unde etiam ingredi in ilium iiiunduui, non nasci in munduin, sed
in caelum ingredi significat. Deinde, illis verbis. Corpus aptasti milii, corporis vox
(ut ex eo apparuit, ubi de ingressu hoc in mundum actum est) pro corporc imraortaii
accipi potest.
' Quae sententia ejus estl — Deum Jcsu tale corpus aptasse, postquara in coeluni
est ingressus, quod ad obeundum rauuus Pontifici.s sumini aptuni et accommodatum
foret.
TESTIMONIES THEREOF VINDICATED. 405
opened;' expressing the end also why Christ had a body pre-
pared him, namely, that he might yield obedience to God
therein, which he did signally in this world, when he was
' obedient to death, the death of the cross.' 3. As I have
before manifested the groundlessness of interpreting the
word ' world/ put absolutely, of the world to come, and so
taken off all, that here they relate unto, so in that demon-
stration, which God assisting; I shall Q-ive, of Christ's beino;
a priest, and offering sacrifice in this world, before he en-
tered into heaven, I shall remove what farther here they pre-
tend unto. In the meantime, such expressions as this, that
have no light nor colour given them from the text they pre-
tend to unfold, had need of good strength of analogy given
them from elsewhere, which here is not pretended. 'When
he comes into the world,' that is, when he enters heaven ; he
says, 'a body hast thou prepared me,' that is, an immortal
body, thou hast given me, and that by this immortal body
they intend indeed no body, I shall afterward declare.
Grotius turns these words quite another way, not agree-
ing with our catechists ; yet doing still the same work with
them : which, because he gives no proof of his exposition,
it shall suffice so to have intimated: in sum, ver. 4. he tells
us, how the blood of Christ takes away sin ; viz. 'because it
begets faith in us, and gives right to Christ for the obtain-
ing of all necessary helps for us,' in pursuit of his former in-
terpretation of chap. 9. where he wholly excludes the satis-
faction of Christ. His coming into the world, is, he says,
'his shewing himself to the world, after he had led a private
life therein for awhile ;' contrary to the perpetual use of
that expression of the New Testament; and so the whole
design of the place is eluded; the exposition whereof I shall
defer to the place of the satisfaction of Christ.
And these are the texts of Scripture our catechists
thought good to endeavour a delivery of themselves from,
as to thathead or argument of our plea, for his subsistence in
a divine natuie, antecedently to his being born of the Virgin,
namely, because he is said to be incarnate, or made flesh.
406 DEITY OF CHRIST PROVED, AND
CHAP. XIV.
Sundry other testimonies, given to the Deity of Christ, vindicated.
In the next place they heap up a great many testimonies
confusedly, containing spiritual attributions unto Christ, of
such things as manifest him to be God, which we shall con-
sider in that order, or rather disorder, wherein they are placed
of them.
Their first question here is.
' Q. In^ what Scriptures is Christ called God?
' A. Johni. 1, The Word was God. John xx. 28. Thomas
saith unto Christ, My Lord, and my God. Rom. ix. 5. The
apostle saith, that Christ is God over all blessed for ever.'
' Q. What can be proved by these testimonies V
' A. That a divine nature cannot be demonstrated from
them, besides the things that are before produced, is hence
manifest, that in the first testimony the Word is spoken of,
and John saith that he was with God : in the second, Thomas
calleth him God, in whose feet and hands he found the print
of the nails, and of the spear in his side : and Paul calleth
him, who according to the flesh was of the fathers, God
over all blessed forever : all which cannot be spoken of him,
who by nature is God ; for thence it would follow, that there
are two gods of whom one was with the other : and these
things, to have the prints of wounds, and to be of the fa-
thers belong wholly to a man ; which were absurd to as-
cribe to him, who is God by nature. And if any one shall
pretend that veil of the distinction of natures, we have above
removed that, and have shewed, that this distinction cannot
be maintained.'
* In quibus Scripturis Cliristtis vocatar Deus? — Johan. 1. 1. et Verbum fuit Deus.
ct cap. 20. V. '28. Tlionias ad Christum ait, Doniinus nieus, et Deus mens ; et Rora.
ix. V. .5. Apostolus scribit Christum ileum (esse) supra oinnes beiicdictum in sccula. —
Quid liis testimoniis effici potest. — Naturau) diviuaiii in Chrislo ex iis demonstrari
iioii posse, pra;ter ea qua; supcrius alluta sunt, hinc nianifestum est, (juod in prima
testimonio agatur dc Verbo, quod Joliannes testaturapud ilium Dcuui fuisse. In se-
tundo, 'J'homas euni appellat Deum.in cujus pedibus el nianibus clavorum.in latere
lanceitt vestigia deprehendit ; et Paulus euni, qui secundum carnem a patribus erat,
Deum supra omnia benedictuni vocat. Qu;u onuiia dici de eo, qui natura Deus sit
nullo modo posse, planum est. Etenim ex illo ^cqueretur duos esse Deo'^, (juoruni
alter apud alterum fuerit. Ilasc vcro, vestigia vulnerum liabere, ex jiatribus esse,
hoiuiiiis sum prorsus; qua; ei,(]ui natura dens sit, ascribi nimis abaonum esset. Qtiod
si illud disliuctionis naturaruiu velum quis practcndat, jam superius illud anioviinusct
Uucuimus, lianc distinctioncm nullo modo posse sustincri.
TESTTMONIES THEREOF VINDICATED. 406
That in all this answer our catechists do nothing- but beo-
the thing in question, and fly to their own hypothesis, not
against assertions but arguments, themselves so far know,
as to be forced to apologize for it in the close. 1 . That Christ
is not God, because *he is not the person of the Father;'
that he is not God, because *he is man,' is the sum of their
answer. And yet these men knew, that we insisted on these
testimonies to prove him God, though he be man, and though
he be not the same person veith the Father. 2. They do all
along impose upon us their own most false hypothesis ; that
Christ is God, although he be not God by nature. Those
who are not God by nature, and yet pretend to be gods, are
idols, and shall be destroyed. And they only are the men
who affirm there are two gods ; one who is so by nature
and another made so, one indeed God and no man, the other
a man and no God : the Lord our God, is one God. 3. In
particular, John i. 1. the Word is Christ, as hath been above
abundantly demonstrated. Christ in respect of another na-
ture, that he had before 'he took flesh, and dwelt with men :'
ver. 14. Herein is he said to be with the Father, in respect
of his distinct personal subsistence, who was one with the
Father, as to his nature and essence. And this is that which
we prove from his testimony, which will not be warded with
a bare denial. * The Word was with God, and the Word was
God.' God by nature, and with God in his personal distinc-
tion. 4. Thomas confesses him to be his Lord and God, in
whose hands and feet he saw the print of the nails ; as God
is said to redeem the church with his own blood. He was
the Lord and God of Thomas, who in his human nature shed
his blood, and had the print of the nails in his hands and
feet. Of this confession of Thomas I have spoken before,
and therefore I shall not now farther insist upon it. He
whom Thomas in the confession of his faith as a believer,
owned for his Lord and God, he is the true God, God by
nature ; of a made God, a God by office, to be confessed and
believed in, the Scripture is utterly silent. 5. The same is
affirmed of Rom. ix. 5. The apostle distinguishes of Christ,
as to his flesh, and as to his Deity; as to his flesh, or human
nature, he says, he was of the fathers : but in the other re-
gard he is 'God over all blessed for ever.' And as this
is a signal expression of the true God, ' God over all blessed
408 DEITY OF CHRIST PROVED, AND
for ever,' so there is no occasion of that expression, to Kara
aapKa, ' as to the flesh,' but to assert something in Christ,
which he afterward affirms to be his everlasting Deity, in re-
gard whereof he is not of the fathers. He is then of the
fathers to kuto. aapKa, b wv etti ttuvtiov 3'eoc fwXo^rjroc £tC
Toiig aiCjvaq, d{xi)v. The words are most emphatically ex-
pressive of the eternal Deity of Christ, in contradistinction
to what he received of the fathers : 6 wv, even then when
he took flesh of the fathers, then was he, and now he is,
and ever will be God over all ; that is, the Most High God
blessed for ever. It is evident, that the apostle intends to
ascribe to Christ here, two most solemn attributes of God ;
the Most High, and the Blessed One. Nor is this testimony
to be parted with for their begging, or with their importu-
nity. 6. It is our adversaries who say, there are two Gods,
as hath been shewed, not we ; and the prints of wounds are
proper to him who is God by nature, though not in that re-
gard, on the account whereof he is so. 7. What they have
said to oppose the distinction of two natures, in the one per-
son of Christ, hath already been considered, and manifested
to be false and frivolous.
I could wish to these testimonies they had added one or
two more; as that of Isa. liv. 5. 'Thy Maker is thine hus-
band, the Lord of Hosts is his name, and thy Redeemer the
Holy One of Israel, the God of the whole earth shall he be
called.' That Jesus Christ is the husband and spouse of the
church, will not be denied ; Eph. v.25.Rev.xxi.9. but he who
is so, is ' the Lord of Hosts, the God of Israel, the Lord of
the whole earth.' And Heb. iii. 4. the apostle says, that 'he
that made all things is God ;' that is, his church ; for of that
he treats : he that created all things, that is, * the church as
well as all other things,' he is God ; none could do it but
God : ' but Christ built this house:' ver. 3. But this is not
my present employment.
The learned Grotius is pitifully entangled about the two
last places urged by ourcatechists. Of his sleight in dealino-
with that of John xx. 28. I have spoken of before, and dis-
covered the vanity of his insinuations. Here he tells you,
tliat after Christ's resurrection, it grew common with the
Christians to call him God, and urges Rom. ix. 5. but
coming to expound that place, he finds that shift will not
TESTIMONIES THEREOF VINDICATED. 409
serve the turn, it being not any Christians calling of him
God, that there is mentioned, but the blessed apostle plainly
affirming, that he is ' God over all, blessed for ever ;' and
therefore forgetting what he had said before, he falls upon
a worse and more desperate evasion, affirming, that the word
Qiog, ought not to be in the text : because Erasmus had ob-
served, that Cyprian and Hilary, citing this text, did not
name the word : and this he rests upon ; although he knew,
that all original copies whatever, constantly without any ex-
ception do read it ; and that Beza had manifested against
Erasmus, that Cyprian lib. ad Judae 2. cap. 5. and Hilary ad
Psal. 12. do both cite this place to prove, that Christ is
called God, though they do not express the text to the full.
And it is known, how iVthanasius used it against the Arians,
without any hesitation, as to the corruption of the text.
This way of shifting indeed is very wretched, and not to be
pardoned. I am well contented with all, that, from what he
writes on John i. 1 . (the first place mentioned) do apprehend,
that when he wrote his annotations on that place, he was no
opposer of the Deity of Christ : but I must take leave to say,
that for mine own part, I am not able to collect from all
there spoken in his own words, that he doth at all assert the
assuming of the human nature into personal subsistence with
the Son of God : I speak as to the thing itself, and not to
the expressions which he disallows. But we must proceed
with our catechists.
' Q. Where^ doth the Scripture testify that Christ is one
with the Father ?
' A. John X. 29 — 31. My Father which gave them me, is
greater than all ; and no man is able to pluck them out of
his hand. I' and my Father are one. Then the Jews took up
stones again to stone him.
' Q. How'^ dost thou answer this testimony ?
'' Ubi vero Scripturatestatur Christnni cum Patre esse unum ? — Jolian. x. 29, 30.
Ubi Dominus ait ; Pater qui mihi (oves) dedit, major omnibus est, et nemo eas rapere
potest e nianibus Patris mei. Ego et Pater unum suraus.
« Qua ratione respondes ad id testimonium ? — Ex eo, quod dicatur Christus esse
cum patre unum, effici non posse, esse unum cum eo natura, verba Cliristi, quje ad
Patrem de discipulis habuit, demonstrant. Jolian. xvii. 11. Pater sancte, serva illos
in nomine tuo, ut sint unum, queniadmodum etnos uni'm sumus. Et panio inferius,
V. 22. Eco gloriam, quam dedisti mihi, dedi illis, ut sint unum, queniadmodum luis
unum sunuis. Quod vero Christus sit unum cum Patre, hoc aut de volunlato, autde
potentia in salutis nostra; ratione accipi debet : unde naturam divinam non probari
410 DEITY OF CHRIST PUO^'ED, AXD
' A. That from hence that Clirist is said to be one with
the Father, that it cannot be proved that he is one with him in
nature, the words of Christ to his Father of the disciples do
shew ; John xvii. 11. that they may be one as we are ; and
a little after, ver. 22. that they may be one even as we are
one. That Christ is one with the Father, this ought to be
understood either of will, or power, in the business of our
salvation. Whence that a divine nature cannot be proved,
is manifest from those places where Christ saith his Father
is greater than all, and consequently than Christ himself,
as he expressly confesseth, and that he gave him his sheep ;
John xiv. 28.'
Of this place I have spoken before. That it is an unity
of essence that is here intended by our Saviour, appears ; 1.
From the apprehension the Jews had of his meaning in those
words, who immediately upon them took up stones to stone
him for blasphemy, rendering an account of their so doing,
ver. 33. * because he being a man, did make himself God.'
2. From the exposition he makes himself of his words, ver,
36. ' I am the Son of God :' that is it I intended ; I am so
one with him, as a Son is with the Father, that is, one in na-
ture and essence. 3. He is so one with him, as that the
Father is in him, and he in him, by a divine immanency of
persons. 2. Those words of our Saviour, John xvii. 12. 22.
do not argue a parity in the union of believers among them-
selves, with that of him and his Father, but a similitude :
see Matt. xvii. 20. that they may be one in affection, as his
Father and he are in essence. We are to be holy, as God is
holy. 2. If oneness of will and consent be the ground of
this, that the Son and Father are one ; then the angels and
God are one, for with their wills they always do his. 3. One-
ness of power with God, in any work, argues oneness of es-
sence. God's power is omnipotent, and none can be one
with him in power, but he who is omnipotent ; that is, who
is God. And if it be unity of power here asserted, it is
spoken absolutely, and not referred to any particular kind of
thing. 4. It is true, God the Father is greater than Christ,
as is affirmed John xiv. 28. in respect of his office of medi-
ex codcni loco constat, ubi Clirislus ait, Patrcin omnibus esse niajorciu, ac ]»ioiiKlc
etiaiu ipso Domino, (jucmadiuociuai idem Doiuiiius expressc fatctur, ct quod cas
oves ci dedcrit, Joan. xiv. 2ii.
TESTIMONIES THEREOF VINDICATED. 411
ation, of which there he treats ; but they are one, and equal
in respect of nature. Neither is God in this place said to be
greater than all, in respect of Christ who is said to be one
with him, but in reference to all that may be supposed to
attempt the taking of his sheep out of his hands. 5. Christ
took, or received his sheep, not simply as God, the eternal
Son of God, but as Mediator ; and so his Father was greater
than he. This testimony then abides. He that is one with
the Father, is God by Hature. Christ is thus one with the
Father: 'one' is the unity of nature; 'are' their distinction
of persons. ' I and my Father are one.'
Grotius adheres to the same exposition with our cate-
chists, only he goes one step farther in corrupting the text.
His words are, ' lyu) koX Trarrip h> lafiiv : connectit quod dix-
erat cum superioribus : si Patris potestati eripi non poterunt,
nee meaB poterunt : nam mea potestas a Patre emanat, et
quidem ita, ut tantundem valeat a me, aut a Patre custodiri :
vid. Gen. xli. 25. 27.' I suppose he means ver. 44. being the
words of Pharaoh, delegating power and authority immedi-
ately under him to Joseph ; but, as it is known, potestas is
i^ovma, 'authority,' and may belong to office: hutpotentia is
dyvajuig, ' force,' ' virtue,' or ' power,' and belongs to essence. It
is not potestas or authority that Christ speaks of, but strength,
might, and power: which is so great in God, that none can
take his sheep out of his hand. Now though unitas potes-
tatis, do not prove unity of essence in men> yet unitas potentia,
which is here spoken of, in God evidently doth : yea, none
can have iinitatem potestath M'ith God, but he who hath uni-
tatcm essentia.
What they except in the next place against Christ's being
equal with God, from John v. 18. Phil. ii. 6. hath been al-
ready removed, and the places fully vindicated. They pro-
ceed.
'Q. But^ where is it that Christ is called the Son of the
living God, the proper and only begotten Son of God ?
■1 Filium autem Dei viventis, filium Dei proprium et unigenitum esse Christum,
ubi habetur ? — De hoc Matt. xvi. 16. legimus, ubi Petrus ait, Tu es Chrislus filius
Dei viventes. Et Rom. viii, 32. ubi Apostolus ait ; Qui (Deus) proprio iilio non
pepercit, veruni eum propter nos tradidit. Et Johan. iii. 16. Sic Deus dilexit raun-
dum, ut filium suum unigenitum daret. Et ver. 18. uomen unigeniti iilii Dei. — Quo-
modo vero ad b.ajc locse respondetur ? — -Ex iis omnibus attributis Christi nullo modo
probari posse iiaturara ejus divinam. Nam quod ad primura attinet, notissiraum est
Petrura fateri, quod filius hominis sit Christus, et filius Dei viventis, quem constat
412 DEITY OF CHRIST PUOVED, AND
'A. Matt. xvi. 16. Rom. viii. 32. John iii. 16. 18.
' Q. But how are these places answered ?
•A. From all these attributes ofChrist a divine nature can
by no means be proved. For as to the first, it is notorious
that Peter confessed that the Son of man was Christ, and
the Son of the living God, who, as it is evident, had not such
a divine nature as they feign. Besides, the Scripture tes-
tifieth of other men, that they are the sons of the living
God ; as the apostle out of Hosea, Rom. ix. 26. and as to
what belongeth to the second and third places, in them we
read that the proper and only begotten Son of God was de-
livered to death, which cannot be said of him who is God
by nature. Yea from hence that Christ is the Son of God,
it appears that he is not God ; for otherwise he should be
Son to himself. But the cause why these attributes belong
to Christ is this, that he is the chiefest, and most dear to
God among all the sons of God ; as Isaac, because he was
most dear to Abraham and was his heir, is called his only
begotten son ; Heb.xi. 17. although he had his brother Ish-
mael ; and Solomon the only begotten of his mother, al-
though he had many brethren by the same mother; 1 Chron.
iii. 1 — 6. Prov. iv. 3.'
I have spoken before fully to all these places, and there-
fore, shall be very brief in the vindication of them in this
place. On what account Christ is, and on what account
alone he is called the Son of God, hath been sufficiently de-
monstrated ; and his unity of nature w^ith his Father thence
evinced. It is true 1. that Peter calls Christ, who was the
Son of man, the Son of the living God. Not in that, or on
that account whereon he is the Son of man, but because he
is peculiarly in respect of another nature, than that wherein
he is the son of man, the Son of the living God. And if
divinam iiatiiram, qualcm illi comniiniscuntur, non habuisse. Prajterea, tcstatur
Scriplnra de aliis hoiiiinibiis quod siiit filii Dei viventis, lit ex, Hosca, Eoiu. ix. 26.
Et erit loco tyus, ubi eis dictum est : non populus mens (eslis) vos; illic vocabuntur
filii Dei viventis. Quod vero secundum et tertium locum attinet, in liis legimuspro-
prium et unigenituni Dei filiuni in mortem traditum, quod de co, qui natura Deus sit,
dici non potest. Inio vero ex eo, quod Cbristus Dei Filius sit, apparet Deuni ilium
non esse, alioquin sibi ipsi Filius esset. Causa vero cur Cliristo ista attributa com-
petant, lia;c est, quod inter onines Dei filios et praecipuus sit, et Deo charissimus,
queniadmodum Isaac, quia Abralianio cliarissinuis et limres exslitit, ungenitus voca-
tus est, Heb. xi, 17. licet fratreni Ismaclem habuerit; et Solouion unigenitus coram
matrc sua, licet plures ex cadcni matrc fratrcs fucrint. 1 Paral. iii. t— 6, &c. Pror.
iv. 3.
TESTIMONIES THEREOF VINDICATED. 413
Peter had intended no more in this assertion, but only that
he was one among the many sons of God, how doth he an-
swer that question, * but whom say ye that I am V being- ex-
ceptive to what others said, who yet affirmed that he was a
prophet, one come out from God, and favoured of him. It
is evident, that it is something much more noble and divine
that is here affirmed by him, in this solemn confession of
him, on whom the church is built. It is true, believers are
called children of the living God, Rom. ix. 26. in opposi-
tion to the idols whom they served before their conversion ;
neither do we argue from this expression barely, of the living
God, but in conjunction with those other that follow, and
in the emphaticalness of it, in this confession of Peter,
Christ instantly affirming that this was a rock, which should
not be prevailed against. 2. What is meant by the proper
and only begotten Son of God hath been already abundantly
evinced ; nor is it disproved by saying, that the proper and
only Son of God was given to death; for so he was, and
thereby God redeemed his church with his own blood. He
that is the proper and only begotten Son of God, was given
to death, though not in that nature, and in respect of that
wherein he is the proper and only begotten Son of God. 3.
Christ is the Son of the Father, who is God, and therein the
Son of God, without any danger of being the Son of himself,
that is, of God as he is the Son. This is a begging the thing
in question, without offering any plea for what theypre-
tend to, but their own unbelief and carnal apprehensions of
the things of God. 4. Our catechists have exceedingly
forgotten themselves and their masters, in affirming, that
Christ is called the proper and only begotten Son of God,
because he is most dear to God of all his sons ; themselves
and their master having, as was shewed at large before, given
us reasons quite of another nature for this appellation,
which we have discussed and disproved elsewhere. 5. If
Christ be the only begotten Son of God, only on this ac-
count, because he is most dear among all the sons of God,
then he is the Son of God upon the same account with
them ; that is, by regeneration and adoption ; which that it
is most false hath been shewed elsewhere. Christ is the
proper, natural, only begotten Son of God, in contradistinc-
tion to all others, the adopted sons of God, as was made
414 DEITY OF CHRIST PROVED, AND
manifest. Isaac is called the only begotten son of Abra-
ham, not absolutely, but in reference to the promise ; he
was his only begotten son to whom the promise did belong;
*he that received the promise offered up his only begotten
son.' Solomon is not said to be the only begotten of his
mother, Prov. iv. 3. but only before the face, or in the sight
of his mother ; eminently expressing his preferment as to
her affections. How little is this to what the gospel says of
Jesus Christ ?
I have only to say concerning Grotius in this matter,
that from none of these expressions in any place, doth he
take the least notice of what is necessarily concluded con-
cerning the Deity of Christ, wherein he might use his own
liberty. The opening, interpretation, and improvement of
these testimonies to the end aimed at, I desire the reader
to see, c. 7. They proceed.
'Q. What^ Scripture calls Christ the first born of every
creature ?
'A. Col. i. 15.
' Q. What dost thou answer thereunto ?
* A. Ts^eithercan it hence be gathered that Christ hath a di-
vine nature ; for seeing Christ is the first born of every crea-
ture, it is necessary that he be one of the number of the
creatures. For that is the force of the word firstborn in
the Scriptures, that it is of necessity, that he who is first
born, be one of the number of them of whom he is the first
born ; Col. i. 18. Rom. viii. 29. Apoc. i. 5. Neither that our
Lord Jesus was one of the things created in the old creation,
can our adversaries grant, unless they will be Arians ; it
behoveth them that they grant him to be one of the new
creation. From whence not only the divine nature of Christ
cannot be proved, but also that Christ hath no such divine
e Qua; Scriptiira eum vocat, Priraogenituni omnis crcatura; ? — Col. i. 15. — Quid ad
eara respondes ? — Neque hiuc naturam divinara Cliristuin liabcre exsculpi posse.
Etenim cum Christus Priniogcnitus oniiiis creatura? sit, euui unuin e numero creatu-
rarum esse oportcre, necesse est. Ea cniin in Scriptiuis vis est primogeiiiti, ut pri-
mogenitum umiiu ex eorum genere (luoium primogenitus est, esse, necesse sit. Col.
i. 18. Roin. viii. 29. Apoc. i. 5. Ut vero unus e rebus conditis creationis vcteris ex-
istat Doniinus Jesus, nee adveisarii quidera conccdent, nisi Ariani esse velint. Unuin
igitur esse e nova; creationis genere Doniinum Jesnni conccdant oportet. Undc non
solum divina Christi natura effici non potest ; veruin etiam quod nullam divinam
naturam Christus habeat, lirmiter conficitur. Quod vero co uoraine vocatur ab
Aposlolo Jesus, eo fit, quod tempore et praestantla res cranes novae creationis longe
antecedat.
TESTIMONIES THEREOF VINDICATED. 415
nature is firmly evinced. But now that Jesus is called by
that name by the apostle, it is from hence, that in time and
worth he far exceedetliall other things of the new creation/
1. That by the creation, in this verse, and the things enu-
merated to be created, in the verses following, is intended
the creation of the world, and all things therein, visible and
invisible, was before abundantly evinced, in the considera-
tion of the ensuing verses ; and the exceptions of these ca-
techists wholly removed from being any hindrance to the
embracing of the first obvious sense of the words. All then
that is here inferred from a supposition of the new creation
being here intended (which is a most vain supposition), falls
to theground of itself ; so that I shall not need to take the least
farther notice of it. 2. That Christ is so the first born of the
old creation, as to be a prince, heir, and lord of it, and the
things thereof, which is the sense of the word as here used,
and yet not one of them is evident from the context; the
very next words to these, he is the first born of every crea-
ture, are, and by him all things were created. He by whom
all things, all creatures were created, is no creature; for lie
else must create himself. And so we are neither Arians
nor Photinians ; though the former have more colour of
saving themselves from the sword of the word than the lat-
ter, yet they both perish by it. 3. The word TrpwroTOKog,
'firstborn,' in this place is metaphorical; and the expression
is intended to set out the excellency of Christ above all
other things. That that is the design of the Holy Ghost in
the place, is confessed. Now whereas the word may import
two things concerning him of whom it is spoken ; I. that
he is one of them in reference to whom he is said to be the
firstborn ; or 2. that he hath privilege, pre-eminence, rule
and inheritance of them and over them ; I ask which of
these significations suits the apostle's aim here, to set out
the excellency of Christ above all creatures ; that which
makes him one of them, or that which exalts him above
them. 4. Epwroroicoc Traar^g KTicretog, is begotten before all
creatures, or every creature. The apostle doth not say,
Christ' was vpCjTog Kna^ug,' the fiTst of them made, but he was
born or begotten before them all, that is, from eternity. His
being begotten, is opposed to the creation of all other things.
And though the word, where express mention is made of
416 DEITY OF CHRIST PROVED, AND
others in the same kind, may denote one of them, yet where
it is used concerning things so far distant, and which are
not compared, but one preferred above the other, it requires
no such signification. See Job xviii. 13. Psal. Ixxxix. 27.
Jer. xxxi. 9. Grotius is perfectly agreed with our catechists,
and uses their very words in the exposition of this place ;
but that also hath been cons^ldered, and his expositions called
to an account formerly.
The next testimonies insisted on they produce in answer
to this question.
'Q. What*" Scriptures affirm, that Christ hatli all things
that the Father hath ?
' A. John xvi. 15. xvii. 10.
*Q. What sayest thou to these?
'A. We have above declared, that the word ' omnia,' all
things, is almost always referred to the subject matter; where-
fore from these places that which they intend can no way
be proved. The subject matter, chap. 16. is that which the
Holy Spirit was to reveal to the apostles, which belonged to
the kingdom of Christ. And chap. xvii. it is most apparent
that he treateth of his disciples, whom God gave hin), whom
he calls his. Moreover seeing that whatever Christ hath,
he hath it by gift from the Father, and not of himself, it
hence appeareth, that he can by no means have a divine na-
ture, when he who is God by nature hath all things of
himself.'
Of these texts the consideration will soon be despatched.
John xvi. 15. Christ saith; 'AH things that the Father hath
are mine, therefore said I, He shall take of mine, and shew it
unto you.' Now if all things that the Father hath, are his,
then the divine nature is his, for the Father hath a divine
nature. But they say, this all things is to be exjiounded
according to the subject matter treated of, that is, only what
the Holy Ghost was to reveal to the apostles. Let then the
•" Ubi vero Scriptura eiuii omnia, quas Pater liabeat, habere asserit'? — John xvi.
15. Christus ait, Omnia, cjiire Pater .liabet, mea sunt, et infra capite xvii. 10. ]\Iea
omnia tua sunt.et tua mca. — Quid tii ad lia>c? — Vox omnia, ad subjeciani luateriam
ut supcrius aliquolies demonstravimus fere semper refertur. Quarc ex ejusmodi locis
non potest ullo niodu, (juod volunt, eflici. Materia vero subjecta cap. 16. est, id ni-
mirum, quod Spiritus Sanctiis Apostolis ad Ciiristi rcgnum speetans revelaturus erat.
Et 17. cap. constat apcrtissime agi de discipulis ipsius Jesii qiios ipsi Deus dederat,
unde eosetiam suos vocat. Prasterea, cum (iuie([uid Christus habeat, habeat Patris
dono, non autem a seipso, liinc apparet, ipsum divinam natnrani habere nullo modo
posse, cum natura Deus omnia a seipso habeat.
TESTIMONIES THEREOF VINDICATED. 417
expression be expounded according to the subject matter.
Christ renders a reason why he said that the Spirit should
take of his, even because what he had of the Father, he had
also of him ; all that the Father hath being his. Now it was
the knowledge of all truth, and all things to come, and all
things concerning that kingdom of Christ, that he was thus
to shew to the apostles. But look whence the Holy Ghost
hath his knowledge, thence he hath his essence : for those
things do not really differ in a divine nature. The Spirit
then having his knowledge of the Son, hath also his essence
of the Son, as he hath of the Father. And by this it is most
evidently confirmed, that among the 'all things' that the Fa-
ther hath, which the Son hath, his divine nature is also ; or
else that could be no reason why he should say that the Spi-
rit 'should take of his, and shew to them.'
2. John xvii. 10. A reason is rendered why those who
are Christ's, are also God's, and to be in his care ; that is, be-
cause all his things (jd tfid iravTci) were the Father's, and all
the Father's his. It is not then spoken of the disciples, but
a reason given why the disciples are so in the love of God,
because of the unity of essence which is between Father and
Son, whence all the Son's things are the Father's, and all the
Father's are the Son's.
3. Christ's having all things not from himself, but by
gift from the Father, may be understood two ways. Either
it refers to the nature of Christ, as he is God, or to the per-
son of Christ, as he is the Son of God. In the first sense it
is false ; for the nature of Christ being one with that of the
Father, hath all things without concession, gift or grant
made to it, as the nature : but as the person of the Son, in
which regard he receives all things, even his nature from the
Father, so it is true (those words being expounded as above) ;
but this only proves him to be the Son of God, not at all that
he is not God.
Grotius on the first place, Travra oera c'xei 6 varrip, ifxa eart'
' etiam prsescientia et decreta de rebus futuris, quatenus ec-
clesiam spectant.' Did he truly intend what the first words
do import, we should judge ourselves not a little beholding
to him. The foreknowledge Gof od is not in any who is
not God ; nor his decrees : the first is an eternal property of
his nature ; the latter are eternal acts of his will. If Christ
VOL. VIII. 2 E
418 DEITY OF CHRIST PROVED, AND
have these, he must have the nature of God; but the last
words evidently take away what ibe first seem to grant, by
restrainino- this participation of Cliiist in the foreknowledge
and decrees of God, to things concerning the church, in
which sense Socinus grants the knowledge of Christ to be
infinite, namely, in respect of the church. Dlsput. de Adorat.
Christi cum Christiano Francken, p. 15. But it being cer-
tain, that he whose the prescience of God and his purposes
are properly, as to any one thing, his they are universally; it
is too evident, that he intends these things to belong to
Christ no otherwise, but as God revealeth the things that
are to come concerning his church to him, which respects
his oflice as Mediator, not his nature, as he is one with God
blessed for ever. Of the Deity of Christ, neither in this
nor the other place, is there the least intimation in that
author.
• Q. sBut what Scripture calleth Christ the eternal Father?
'A. Isa. ix. 6.
"' Q. What savest thou thereunto?
' A . Fiom thence a divine nature cannot be proved, seeing
Christ is called tire Father of eternity for a certain cause, as
may be seen fioai the wovcis there a little before expressed.
But it is marvellous, (hat the adversaries will refer this place
to the ISon, which treats of the eternal Father, who, as it is
evident accoiding to themselves, is not the Father. But
Ciirist is said to be tlie Father of eternity, or o*^ ihe world
to come, because he is the prince and author of eternal life,
which is future.'
It were well for our adversaries if they could thus shift off
this lesilraony. Let the words be considered, and it will
quickly ojipear what need they have of other helps, if they
intend to escape this sword, that is furnished against them
and their cause. The words of the verse are ; 'For unto us a
child is born, unto us a Son is given, and the government
shall be upon his shoulder: and his name shall be called Won-
s At quae Scrlpfura Christum Patrem ctcrnitatis vocat? — Isaiae ix. 6. — Tu vero
quid ad liajc. — Ex eo naluraiu divinani probari iion posse, cum certain ob causam
Pater aeiernitatis Cliristus sit vocatus, ex ipsrs verbis ibidem paulo siiperius expressis,
videre est. Miruni veio est, adversaries Lunc locum, ubi igitur de Patre ajterno, ad
filium referre, quern constat secundum cos ipsos Palrem non esse. Pater vero teter-
Ditatis autfuturi secuii propterea dictus est Christus, quod sit princeps ct autor vita?
aeternJE, qua: futura est.
TESTIMONIES THEREOF VINDICATED. 419
derful. Counsellor, the mighty God, the everlasting Father,
the Prince of peace.'
Our catechists confessing that this is spoken of Christ,
and that he is here called the everlasting Father (they are
more modest than Grotius, whose labour to corrupt this place,
is to be bewailed ; having ventured on the words, as far as
any of the modern rabbins, who yet make it their business
to divert this text from being applied to the Messiah), have
saved me the labour of proving from the text and context,
that he only can possibly be intended. This then being taken
for granted : that is that which is here affirmed of him, that
*his name shall be called,' or * he shall be,' and * shall be known
to be' (for both these are contained in this expression) 'Won-
derful, Counsellor, the mighty God, the everlasting Father,
the Prince of peace.' He who is the * mighty God,' and the
''everlasting Father,' is God by nature ; but so is Jesus Christ.
The expression here used of the mighty God, is ascribed to
God, Deut. X. 17. Nehem. ix. 32. Jer. xxxii. 18. and is a
most eminent name of God ; a name discriminating him from
all that are not God by nature. And this may be added to
the other names of God, that are attributed to Christ: as
*Adonai,' Psal. ex. 1. 'Elohim,' Psal. xlvi. 5.Heb. i. 8. 'Jeho-
vah/Jer. xxiii. 6. xxxiii. 16. Mai. iii. l.Psal. Ix'ixiii. 18. God,
John i. 1. ' The true God,' 1 John v. 20. ' The great God,'
Tit. ii. 13. (of which places before) and here 'the mighty God,'
'the eternal Father.'
2. What say our catechists to all this; they fix only on
that expression, 'the eternal Father;' and say that we cannot
intend the Son here, because we say, he is not the Father ;
and yet so do these gentlemen themselves : they say Christ
is the Son of God, and no way the same with the Father,
and yet they say upon a peculiar account he is here called,
the ' eternal Father.'
3. On what account then soever Christ is cal'ed the 'eter-
nal Father,' yet he is called so ; and is eternal ; whether it be,
because in nature he is one with the Father, or because of
his tender and fatherly affections to his church, because he
is the author of eternal life, because in him is life, it is all
one as to the testimony to his Deity in the words produced.
He who is the ' mighty God, the eternal Father, the Prince of
peace,' is God by nature, which was to be confirmed.
2 E 2
420 DEITY OF CHRIST PROVED, AND
So much for them. But our other friend must not be
forgotten. The place is of great importance. The testimony
in it, evident and clear : and we must not suffer ourselves on
any pretence to be deprived of the support thereof. Thus
then he proceeds in the exposition of this place.
'For unto us a child is born/ ' id est nascetur, nam He-
brzea prseterita sumuntur pro futuris :' i. e. ' shall be born/ &c.
of this we shall have use in the very next words.
* Unto us a Son is given / ' dabitur. Ezechias patri Achazo
multum dissimilis. Sic tamen ut multo excellentius haec
ad Messiam pertinere, non Christiani tantum agnoscunt, sed
et Chaldseus hoc loco/ i. e. 'shall be given.' 'Hezekiah most
unlike his father Ahaz. Yet so that these things belong
more excellently to the Messiah, not only as the Christians
acknowledge, but the Chaldee in this place/
Here begins the exposition. Hezekiah is intended. So,
indeed, say some of the rabbins. But 1. This prophecy is
evidently a continuance of that which is begun chap. vii. and
was given at the time of the invasion of Judah by Rezin and
Pekah ; which was after Ahaz had reigned some years ; as
is evident, 2 Kings, xvi. 1 — 5. Now he reigned but sixteen
years in all ; and when Hezekiah came to the crown in suc-
cession to him he was twenty-five years of age ; 2 Kings
xviii. so that he must needs be born before this prophecy ;
there is then already an inconsistency in these annotations;
making the prophet to speak of that which was past as
future and to come.
2. It is true, that the Chaldee paraphrast applies this
prophecy unto the Messiah, whose words are ; ' Dicit pro-
pheta domui David ; quoniam parvulus natus est nobis,
Filius datus est nobis, et suscepit legem super se, ut ser-
varet earn; et vocabitur nomen ejus, a facie admirabilis con-
silii Deus, vir permanens in seternum ; Christus cujus pax
multiplicabitur super nos in diebus ejus.' He not only re-
fers the whole to Christ, without any intimation of Hezekiah,
but says also, that his name shall be, the ' God of counsel/
3. Neither is he alone ; but the ancient rabbins ge-
nerally are of the same judgment; as Petrus Galatinus and
Raymundus Martinus abundantly manifest. To repeat
what is, or may be collected from them to that purpose, is
not much to mine.
TESTIMONIES THEREOF VINDICATED. 421
4. The present difference between us and the learned
annotator is, whether Hezekiah be here intended at all or
no ; to what hath been spoken, we have that to add in op-
position to him, which we chiefly insist upon, namely, that
none of the things ascribed to the person here spoken of can
be attributed to Hezekiah, as expressing somewhat more
divine than can be ascribed to any mere man whatever.
Indeed, as Grotius wrests the words in his following inter-
pretation, they may be ascribed to any other ; for he leaves
no name of God, nOr any expression of any thing divine to
him that is spoken of.
Among the rabbins that interpret this place of Hezekiah,
one of the chief said he was the Messiah indeed, and that
they were to look for no other. This is the judgment of
Rabbi Hillel in the Talmud. Hence because Maimonides
said somewhere that the faith of the Messiah to come is the
foundation of the law ; it is disputed by Rabbi Joseph
Albo, Orat. 1. cap. 1. whether Hillel were not to be reck-
oned among the apostates, and such as should have no por-
tion in the world to come : but he resolves the question on
Hillel's side, and denies that the faith of the Messiah to
come, is the foundation of the law. Others, who apply these
words to Hezekiah, say he should have been the Messiah,
but that God altered his purpose upon the account which
they assign ; this they prove from ver. 7 where, in the word
n^~iD^, ver. 7. *mem clausum'is putin the middle of a word.
This, Grotius takes notice of ver. 7. and says, ' eo stabilita-
tem significari volunt Hebraei, ut per mem apertum in fine
rupturam.' Perhaps sometimes they do so, but here some of
them turn it to another purpose, as they may use it to what
purpose they please : the observation being ludicrous. The
words of Rabbi Tanchum, in libro Sanhedrim, to this purpose
are ; ' Dixit Rabbi Tanchum, quomodo omne mem, quod est
in medio vocis, apertum est, et istud nil"iD^,Esa. ix. 7, clausum
est ? Quaesivit Deus sanctus benedictus facere Ezechiam
Messiam, et Senacheribum Gog et Magog. Dixit proprietas
judicii coram eo, Dominemundi, et quid Davidem, qui dixit
faciei tuse tot cantica, et laudes, non fecisti Messiam, Eze-
chiam vero, cui fecisti omnia signa htec, et non dixit canti-
cum faciei tuse, vis facere Messiam ? Propterea clausum fuit
statim, &c. Egressa est vox ccelestis, secretum meum mihi.'
422 DEITY OF CHRIST PROVED, AND
'Rabbi Tanchum said, seeing every mem that is in the middle
of a word is open, how comes that in n:3"iD^ to be closed?
The holy blessed God sought to make Hezekiah to be the
Messiah, and Senacherib to be Gog and Magog ; propriety of
judgment (that is, the right measure of judgment), said
before him. Lord of the whole earth, why didst thou not
make David Messiah, who spake so mony songs acd praises
before thee? and wilt make Hezekiah to be the Messiah;
for whom thou hast wrought those great signs, and he spake
no song before thee ? instantly mem was shut, and a hea-
Yenly voice went forth. My secret belongs to me.'
And so Hezekiah lost the Messiahship for want of a song.
And these are good masters in the interpretation of pro-
phecies concerning Christ. I wholly assent to the conjec-
ture of the learned annotator about this business. ' Non in-
credibile est,' says he, 'quod unus scribaproperans commi-
serat, id alios superstitiose imitatos.' * One began this
writing by negligence, and others followed him with super-
stition.' The conjectures of some Christians from hence are
with me of no more weight than those of the Jews ; as that
by this mem clausum is signified the birlh of Christ of a
Virgin ; and whereas in number it sigmfies six-hundred, it
denotes the space of time at the end whereof Christ was to
be born ; which was so many years from the fourth of Ahaz,
wherein this prophecy as is supposed was given.
I have not insisted on these things as though they were
of any importance, or in themselves worthy to be repeated,
where men are dealing seriously about the things of God;
but only to shew what little cause Grotius had to follow the
modern rabbins in their exposition of this place, whose con-
ceits upon it are so foolish and ridiculous.
Return we to the annotations, the first passage he fixes
on is ; 'And the government shall be on his shoulder;' saith
he, ' id est, erit Trop(f)vpo'yivr}Tog, ab ipsis cunis purpuram feret
regiam, utin regnum natus ; confer Ezech. xxviii. 13.* 'He
shall be born to purple ; from his very cradle he shall bear
the kingly purple, being born to the kingdom.'
1. But this is nothing peculiar to Hezekiah ; his son Ma-
nasseh was all this as well as he. And how this, being in
itself a light and trivial thing, common to all other kings'
sons with him, should be thus prophesied of as an eminent
TESTIMONIES THEREOF VINDICATED. 423
honour and giory, none can see any cause. 2. But is this
indeed the meaning of these words ? ' Ilezekiah when he is a
boy shal] wear a purple coat ;' which the prophet when he
gave forth Ibis prophecy perhaps saw him playing in every
day. Certainly it is a sad thing to be forsaken of God, and
to be given up to a man's own understanding in the expo-
sition of the Scripture. . That the government, the princi-
pality here mentioned, which is said to be upon the shoulder
of him, concerning whom the words are spoken, that is com-
mitted to him, as a weighty thing, is the whole rule and go-
vernment of the church of God, committed to the manage-
ment of the Lord Jesus Christ, the Mediator, to the incon-
ceivable benefit and consolation of his people, the reader
may find evinced in all expositors on the place (unless
some one or other of late; persons of note, who to appear
somebodies have ventured to follow Grotius): it is not my
busiiiess to insist on particulars.
His next note is on these words: 'His name shall be
called. In Heebiteo est vocubit. Supple qaisque; Etiam
Chtildzer :! vocabiturtranstulit. NotuniautemHaibraiisc'icisic
vel S!C vocari aliquem cui iules tituli aut iTrtvira, conveniunt.'
I delight not to contend at all, nor shall do it Wxthout great
cause. For the sense of these words I am content that we
take up thus much : the titles following ?ve his names, and
they agree to him ; that is, he is, or shall be such a one, as
answers the desciiption in them given of him. But here
our great doctors, whom this great man follows, are divided.
Some of them not seeing how it is possible that the names
following should be ascribed to Hezekiah, some of thern di-
rectly terming him God, they pervert the words, and read
them thus ; ' The Wonderful, Counsellor, the mighty God,
&c. shall call his name, the Prince of peace ;' so ascribing
the last name only to Hezekiah, all the former to God. The
advantage they take is from the want of variation hy cases
in the Hebrew. And this way go all the present rabbins,
being set into it by Solomon Jarchi, on the place. But •'as
this is expressly contrary to the judgment of the old doc-
tors, as hath been abundantly proved out of their Targum
and Talmud, where Hezekiah is called the Lord of eight
names, and is opposed to Senacherib, who they say had
•> Vid. Pet. Gal. lib. 3. cap. If. Raymun. Martin. 3. p. Dist. 1. cap. 9.
424 DEITY OF CHRIST PROVED, AND
eight names also. So it is contrary to all their own rules of
grammar, to place the name of him who calls, after the verb
calling, of which there is not one instance to be given, Gro-
tius therefore takes in with them, who apply all these names
to Hezekiah ; shift with them afterward as well as he can.
So he proceeds.
'Wonderful : ob summas qua in eo eruntvirtutes.' 'For
the excellent virtues that shall be in him.' But I pray why
more than David, or Josiah ? This is his name Wonderful,
that is, he shall be very virtuous, and men shall admire him :
how much better this name agrees to him, and how much
more proper it is, whose person is so great a mystery,
2 Tim. iii. 16. and whose name is so abstruse, Prov. xxx. 4.
and that upon the wonderful conjunction of two natures in
one person here mentioned (he who is the mighty God, being
also a child given unto us), is evident to all.
' Counsellor, the Mighty God : imo consultator Dei
fortis : id est, qui in omnibus negotiis consilia a Deo poscet,
per prophetas scilicet, ut jam sequetur.' 'Yea he who taketh
counsel of the mighty God : that is, who in all his affairs-
asks counsel of God, namely, by the prophets.'
And is not this boldness thus to correct the text : ' Coun-
sellor, the mighty God ;' yea, he that * asketh counsel of the
mighty God.' What colour, what pretence, what reason or
plea, may be used for this perverting the words of the text,
our annotator not in the least intimates.
The words are evidently belonging to the same person,
equally parts of that name, whereby he is to be called, and
the casting of them, without any cause into this construction
in a matter of this importance (because it is to be said) is
intolerable boldness. It is not without great probability of
truth pleaded by some, that the two first words should go
together, the wonderful counsellor, as those that follow do;
not that abD 'admirabilis' is an epithet, or an adjective, it
being a substantive, and signifying a wonder or a miracle :
but that the weight of what is said, being laid much upon
the force of ' Counsellor,' setting out the infinite wisdom of
Christ, in all his ways, purposes, and counsels concerning
his church, this other term seems to be suited to the setting
forth thereof. But this corruption of the text is the more
intolerable in our annotator, because in the close of his
TESTIMONIES THEREOF VINDICATED. 425
observations on this place, he confesses, that all the things
here mentioned have a signification in Christ, much more
sublime and plain, than that which he hath insisted on ; so
that had he been any friend to the Deity of Christ, he would
not have endeavoured to have robbed him of his proper
name, the * mighty God,' in this place ; but this was neces-
sary, that the rabbinical accommodation of this place to
Hezekiah might be retained. That this place then is spoken
of Christ we have evinced, nor can it be waved without open
perverting of the words ; and he is here called the * mighty
God,' as was before declared.
Grotius proceeds to apply the residue of this glorious
name to Hezekiah, 'The everlasting Father ;' or as it is in the
Vulgar Latin, ' Pater futuri seculi ; in Hebrffio non est
futuri ; pater seculi est, qui multos post se relicturus sit
posteros, et in longum tempus. In the Hebrew the word
future is not ; the father of the age, is he who leaves many
of his posterity behind him, and that for a long time.'
About the Vulo-ar Latin translation we do not contend.
Of the meaning and use of the word Giiolam I have spoken
already; when it is applied to God, it signifies eternity ;
but the word here is not Gnolam, '' but ^]; properly eternity
when applied to God, Psal. x. 16. ' God is King, nyi d^ij?
* seculi et eternitatis, for ever and ever.' Instances might be
multiplied to this purpose. That this should be, Hezekiah
shall leave many children, and that for a long season, credat
Apella ; what sons he left, besides one, and he a wicked one,
for the most part of his days, is uncertain ; within a hundred
and thirty years, or thereabout, his whole posterity was car-
ried captive ; how exceedingly unsuited this appellation is
to him, is evident. The Father of eternity, that is, one that
leaves a son behind him, and a possibility for his posterity
to continue in the condition wherein he was for a hundred
and thirty years ; many such everlasting fathers may we find
out. What in all this is peculiar to Hezekiah, that this should
so emphatically be said to be his name ?
The next is, 'Princepspacis,' 'the Prince of peace.' 'Prin-
ceps pacificus, et in pace victurus.' ' A peaceable prince, and
one that should live in peace.'
1. On how much better, more noble, and glorious ac-
'• Psal. xlviii. 14. ix. 6, 7, &c.
426 DEITY OF CHRIST PROVED, AND
count, this title belongs to Christ, is known. 2. The Prince
of peace, is not a neaceable prince, but the author, giver,
procurer, establisher of peace. 3. Neither did Hezekiah
reign in peace ali ]iis days 5 his kingdom was invaded,
his fenced cities taken, and himself and chief city delivered
by a miraculous slaughter of b'S enemies,
' Of the increase of his government, and of peace no end.'
Which he reads according to the Vulgar Latin : 'Multipli-
cabitur ejus imperium, e'c pacis ejus non eric finis.' Literally,
* for the multiplying of his kingdom, and of peace no end.'
As to the first part, his exposition is ; 'id est, durabit per
annos 29.' ' His kingdom should continue for twenty-nine
years.' Who would believe such gross darkness should
cover the face of so learned a man. 'Of the inciease of
his government there shall be no end ;' that is, he shall
reign nine and twenty years. This might almost twice as
properly be spoken of his son Manasses, who reigned fifty-
five.. And now let him that hath a mind to feed on such
husks as these, go on with his annotations in this place.
I am weary of considering such trash. And let the pious
reader tremble at the righteous judgment of God, giving
up men trusting to their own learning and abilities, leTusing
to captivate their hearts to the obedience of the truth, to
such foolish and childish imaginat'ons, as men of common
sense must needs abhor.
It appears tien that we have here a description of Jesus
Christ, and of him only; and that the names here ascribed
to him, are proper to him, and declare who he was, and is,
* even the mighty God, the Prince of peace,' &c. Let us
proceed with our catech'sis.
In the next place they heap up sundry places, which
they return slight answers unto ; and yet to provide them
in such manner, as that they might be the easier dealt vt'ilhal
they cut off parcels, and expressions in the middle of sen-
tences, and from the context, from whence the greatest evi-
dence, as to the testimony they give in this matter, doth
arise. I shall consider them apart as they are proposed.
I.Christ is called the Word of God, John i. LRev. xix. 13.
They say.
* From hence that' Christ is called the Word of God, a
' Exeo, quod Verbuiu Dei sit Christusdoceridivina in Cliribto iiatura iion potest,
TESTIMONIES THEREOF VINDICATED. 427
divine nature in Christ cannot be proved, yea the contrary
may be gathered. For seeing he is ihe Word of the one
God, it is apparent, that he is not that one God. But Jesus
is therefore called the Word of God, because he expounds to
us the whole will of God, as John there declares a little
after, John i. 18. as he is also in the same sense said to be
life and truth.'
Christ is the Word of God ; the Word or 6 "Xoyog, is
either 7rpo(j>opiKog, or the word which outwardly is spoken of
God : or hvBia^srog, his eternal essential Word, or Wisdom.
Let our catechists prove another acceptation of the word in
any place. That Christ is not the word spoken by God,
they will grant, for he was a person that revealed to us the
word of God. He is then God's eternal Word or Wisdom,
and so consequently God. 2. Christ is so called the Word of
God, John i. 1. as that he is in the same place said to be God.
And our adversaries are indeed too impudent, whereas they
say, ' if he be the Word of the one God, he cannot be the
one God :' the Holy Ghost affirming the flat contrary, namely,
* that he was the Word, and was with God, and was God ;*
that is doubtless the one true God, ver. 1 — 3. ' He was
with God,' in his person, as the Son, and he was God as to
his nature. 3. Christ is not called the Word, John i. 1.
upon the account of his actual revealing the word of God to
us, in his own person on the earth (which he did, ver. 18.)
because he is called so in his everlasting residence with the
Father, before the world was, ver 1. Nor is he so called on
that account. Rev. xix. 13. it being applied to him, in re-
ference to the work of executing judgment on his enemies
as a king, and not his revealing the word of God as a pro-
phet. So that notwithstanding this exception, this name of
the * Word of God,' applied to Christ, as in the places men-
tioned, proves him to have a divine nature, and to be God
blessed for ever.
The next place is Col. i. 15. ' Christ is the image of the
invisible God.' To which they say only ;
irao adversurapotiuscoUigitur. Cum enim ipsiusunms Dei verbum sit, appareteum
non esse ipsum unurn Deum. Quod etiarn ad singula base lestimonia simul respon-
deri potest. Verbura vero, vel Sermo Dei Jesus ideo nuncupatur, quod omnem
Dei voluntatem nobis exposuerit, ut ibidem Johannes inferius exposuit, Johan. i. 18.
Quemadraodum etiara eodem sensu et vita et Veritas dicitur.
428 DEITY OF CHRIST PROVED, AND
' The"* same may be said of this, as of that foregoing.' But,
An image is either an essential image, or accidental. A
representation of a thing in the same substance with it, as
a Son is the image of his Father, or a representation in
some resemblance like that of a picture. That Christ cannot
be the latter is evident. Our catechists refer it to his office,
not his person. But 1. It is the person of Christ that is
described in that and the following verses, and not his office.
2. The title given to God, whose image he is, the 'invisible
God,' will allow there be no image of him but what is invi-
sible ; nor is there any reason of adding that epithet of God,
but to declare also the invisible spiritual nature of Christ,
wherein he is like his Father. And the same is here intended
with what is mentioned in the third place.
Heb. i. 3. ' He is the express image of his person.'
' This' is to be understood, that whatever God hath pro-
mised, he hath now really exhibited in Christ.'
Well expounded. Christ is the character of his Father's
person, that is, what God promised he exhibited in Christ.
Would not any man admire these men's acumen, and readi-
ness to interpret Scriptures? The words are part of the de-
scription of the person of the Son of God: * He is the bright-
ness of his Father's glory, and the express image of his per-
son, upholding all things by the word of his power:' that is,
he reveals the will of God. This the aposlle had expressly
affirmed, ver. 1. in plain and familiar terms; that he should
now repeat over the same thing again in words so exceed-
ingly insignificant of any such matter, is very strange. 2. The
apostle speaks of the hypostasis of the Father, not of his
will : of his subsistence, not his mind to be revealed. We do
not deny, that Christ doth represent his Father to us, and is
to us the express image of his person, but antecedently
hereunto, we say he is so in himself. Grotius's corruption
of this whole chapter was before discovered, and in part re-
moved.
John xiv. 9. ' He that hath seen me hath seen the Fa-
ther;' is next proposed. To which they say;
** Hoc idem dici potest dc eo, quod iineigo Dei conspicui vocatur.
' Quod vero cliaracter liypostaseos ejus dictus sit, lioc intelligi debet. Deus
quicquid nobis promisit, jam reipsa in eo cxhibuisse.
TESTIMONIES THEREOF VINDICATED. 429
* Neither"* can any divine nature be proved from hence,
for this 'seeing,' cannot be spoken of the essence of God,
which is invisible, but of the knowledge of the things that
Christ did and spake.'
Christ so speaks of his Father and his oneness, whereby
he that saw one, saw both, as he describes it to be in the
verse following; where he says, the ' Father is in him and
he in the Father.' Now that the Father is in him, and he in
the Father, and that he and the Father are one in nature and
essence, hath been before sufficiently demonstrated. The
seeing here intended, is that of faith, whereby both Father
and Son are seen unto believers.
Col. ii. 9. is the last in this collection. ' In whom dwell-
eth all the fulness of the Godhead bodily.'
To this they say, 1. ' That" this word divinitas, may sig-
nify the will of God. And seeing the apostle opposeth that
speech not to persons, but to philosophy and the law, it is
manifest, that it is to be understood of the doctrine, and not
of the person of Christ. Of this word ' bodily' thou shalt hear
afterward.'
But 1. It is not Divinity, but Deity, not ^hot^q but
^eorijc, that is here spoken of; and that not simply neither,
but 7rX?;pw/ia S-fOTTjroc, 'the fulness of the Godhead.' 2. That
^ioTTqq or TrX/jpw/ia S^EOTrjroc, is ever taken for the will of God,
they do not, they cannot prove, 3. How can it be said, that
the will of God KaroiKU ah)p.aTiKCog, ' doth dwell bodily' in any,
or what can be the sense of that expression ? Where they
afterward interpret the word ' bodily' I do not remember, when
I meet with their exposition it shall be considered. 4. That
the words are to be referred to the person of Christ, and not
his doctrine, is manifest, not only from the words them-
selves, that will not bear any such sense, as whereunto they
are wrested, but also from the context. For not only the
whole order and series of words before and after, do speak
™ Quod vero attinet ad dictus Domini Jesu. Qui rae videt Patrem, neque hinc
naturam divinara probari certum cuique esse potest, euro ea ratio videndi non possit de
essentia Dei accipi, quae invisibilis sit prorsus, verum de cognitione eorum, quae dixit
et fecit Christus.
° Nee illis denique verbis, quod plenitado divinitatis in eo habitat corporaliter,
probatur natura divina. Primum enini, vox hsec divinitas, designate potest voluntatein
Dei, eamque orationem cum Apostolus opponat non personis, sed Philosophiae et
Legi, hiuc perspicuum est, earn de doctrina Domini Jesu non de persona accipi. De
hac vero voce, corporaliter, quid ea notet, inferius suo loco audies.
430 DEITY OF CHRIST PROVED, AND
of the person of Christ ; * For in him are hid all treasures of
wisdom and knowledge ;' ver. 3. ' Him we receive/ ver. 6. ' In
him we are built up;' ver. 7. *In him we are complete;' ver. 10.
'In him we are circumcised; ver. 11. 'Withhim we are buried;'
ver. 12. 'Together with htm are we quickened;' ver. 13. and it
was 'he that was crucified for us/ ver. 14, 15. but also the de-
sio;a of the Holv Ghosi; enforces this sense ; itbeino'to dis-
cover a fulness and sufficiencv in Christ, of all grace and
wisdom, iliat men should not need to seek relief from either
law or philosophy. Tlie faloess of the Godhead inhabiting
in the person of Cnrist substantially, he is God by nature.
And of these places so far : the three following, of John
xvii. o. 1 Pet. i. 10, 11. John iii. 13. have been in their pro-
per places already vindicated.
Giotius interprets Ihat of Col. ii. 9. according to the ana-
logy of the faith of our catechists ; * Christi doctrna non
modo philosophite sed et legi plurimum prsRstat.' That
TTav TO T^-Xypw/ia r'i'ig ^c6ri}Tog, should be doclrina, and Ka7oi.:u
Iv XptarM, should make it tbe ' doctrine of Christ,' and atjua-
tiwCjq, should be no man knows what, is but a cross way of
interprelaiion. And yst Augustine is quoted, with a say-
ing from him to give countenance unto it ; which makes me
admire almost as much as at the interpretation itself. The
wo't's our annolato/ meniions are taken from his Epist. 57.
ad Dardan. though he mentions it rot. The reason will
quickly appear to any Oi^e that shall consult the place; for
nol wthstand'ng the expression heie cropt OiT Irora his dis-
course, he gives an interpretation of the wo'ds, utteily con-
trary to what this learned man would here insinuate, and
perfectly agreeing with that which we have now pi oposed.
Our catechists proceed to the consideration of sundry
places where Christ is called, ' the only Lord, the Lord of
glory : the King of kings, the Lord of lords;' all which being
titles of the one true God, prove him to be so : and the first
proposed is, ' To us there is one Lord Jesus Christ, by whom
are all things, and we by him ;' 1 Cor. viii. 6.
A little to give light to our argument from hence, and that
the strength of it may appear, some few observations concern-
ing the context, and the words themselves, will be necessary,
1. Ver. 7. The apostle, speaking of the heathens and
their opinion of the Deity, says, there be, that is, to them, in
TESTIMONIES THEREOF VINDICATED. 431
their apprehension, ' gods many, and lords many :* that is,
many supreme powers who are gods and loids. The terms
of * gods many' and 'Jo'ds many,' are not expressive of seve-
ral kinds of deities, hut of the same; whom they esteemed
lords they esteemed gods, and so on the contrary. Jn op-
position to this polytheism of theirs, he declares that Cnris-
tians have but one God, one Lord; wherein if the apostle
did not intend to assert one only God unto Cnristians, in the
different persons of the Father and Son, he had not spoken
in such an opposition, as the adversative aXXa at the begin-
ning of the words, and the comparison instituted do require.
2. That this one Lord of Christians is the only true God,
is manifest from Deut. vi. 4. ' The Lord our God is one Lord.'
So the apostle here ; ' To us there is one Lord :' not many
gods, as the heathens fancied ; in opposition also to whose
idolatry is that assertion of Moses. And so Thomas, in his
confession joins these two together, intending one and the
same person; * My Lord, and my God.'
3. livoLog, being put to signify God, is the word which the
Septuagint render Jehovah by, and so eig Kvpiog, is that * only
Jehovah.'
4. The attribution of the same works in this verse to Fa-
ther and Son, manifest them to be the same ore God. * Of
whom are all things, and we in him ; by whom are all things,
and we by him.' These things being premised, what our
catechists except to this testimony may be considered : thus
then they.
' Hence" a divine nature cannot be proved ; for 1. He doth
manifestly difference him from the Father, whom we have
° Ex eoquod Christum Apostolus Doniirmm suum -vocet, natura divina effici ne-
quit. Nam eum primo manifeste ab il'o Patre, quem ibidem Doum unum fatetur,
secernit, quem solum natura Deum esse superius docuimus. Deinde, hoc ipsum quod
de eo dicit, crania per ipsum, enm natura Deum esse non ostendit: cum ut superius
demonstratum est, hacparticula, per, non primam, verumsecuiidamcausam designari
constet : quod de eo qui natura Deus est.dici nullo raodo potest. Et licet de Patre
Scriptura interdura loquatur, per eum omnia, aliter tamen ha;c de Patre, quam de
Chrislo accipiuntur. De Patre eoimhaBcideo dici constat, quod omnes causseniediap,
per quas fit aliquid, non aliunde sint, nisi ab ipso, nee sint ejusmodi, ut sine iis ilie
agere non possit : de Ciiristo vero dicuntur, quod per eum alius quis, nenipe Deus
omnia operetur, utEph. iii. 9. e:;pressehabetur. Ne commemoranduni milii sit, ver-
bum, omnia (uli superius ostensum est), ad subjectam materiam referri. Quod ita
habere inde apparet, quod Apostolus agit de iis omnibus rebus, quse ad populuni
Christianum pertinent, ut duo hasc verba deraonstrant, nobis et Pater. Unde eflicitur
Christum non simpliciter et absolute, verum certa de causa vocatum Dominum unum,
per quem omnia. Quare hinc natura divina non probatur..
432 DEITY OF CHRIST PROVED, AND
taught above to be the only God by nature. 2. This, that it
says of him. That by him are all things, shews him not to be
God by nature, seeing as he hath been above declared, this
particle 'by,' doth not signify the first, but the second cause,
which can by no means be spoken of him who is God by na-
ture. And though the Scriptures do sometimes say of the
Father, By him are all things; yet these words are to be taken
otherwise of the Father, than of the Son. It is manifest that
this is said of the Father, because all mediate causes, by
which any thing is done, are not from any other, but from
himself; nor are they such, as that he cannot work without
them : but it is spoken of Christ, because by him, another,
namely God, worketh all things, as it is expressly said, Eph.
iii. 9. That I need not to remember, that the word ' all things,'
as was shewed above, is to be referred to the subject matter;
which, that it so appeareth hence, that the apostle dealeth
of all those things which belong to the Christian people, as
these two words, * to us,' and ' Father,' do declare. Whence
it is proved, that Christ is not simply and absolutely, but in
some certain respect, called the one Lord, by whom are all
things. Wherefore his divine nature is not proved from
hence.'
It is very evident, that they are much entangled with this
testimony, which necessitates them to turn themselves into
all manner of shapes, to try whether they can shift their
bonds, and escape or no. Their several attempts to evade
shall be considered in their order.
1. It is true, Christ is differenced clearly from the Father,
as to his person, here spoken of, but that they have proved
the Father to be the only God by nature, exclusively to the
Son and Holy Ghost, is but a boasting before they put off
their harness. It is true, the Father is said here to be the
one God, which no more hinders the Son from being so too,
than the assertion that the Son is the one Lord, denies the
Father's being so also.
2. That cavil at the word ' by,' hath been already consi-
dered and removed. It is enough for us to manifest, that
this assignation of the creation of all things to Christ, by
the expression of, ' by him are all things,' doth by no means
depose him from the honour of principal efficient cause in
that work, the same attribution being made to the Father in
TESTIMONIES THEREOF VINDICATED. 433
the same words. And to say as our catechists do, that this
expression is ascribed to the Father, in such a sense, and not
to Christ, is purely, without any pretence of proof, to beg the
thing in question. Neither is that any thing to the purpose,
which is urged from Eph. iii. 9. for we confess, that as Christ
is equal with his Father, as to his nature, wherein he is God,
so as he is the Soi^ in office, he was the servant of the Father,
who accomplishes his own mind and will by him.
3. The subject matter in this place, as to the words under
consideration, is the demonstration of the one God and
Lord of Christians, asserted in opposition to the many gods
and lords of the heathen, from the effects or works of that
one God and Lord ; ' from him, and by him are all things.'
And this is the difference that God elsewhere puts between
himself and idols; Jer. x. 10, 11. And if there be any such
subject matter, as proves Christ not to be the one Lord ab-
solutely, but in some respect, it proves also that the Father
is not the one God absolutely, but in some respect only.
4. The words, * to us,' and' Father,' do one of them express
the persons believing the doctrine proposed, concerning the
one true God and Lord, the other describes that one true
God, by that name whereby he revealed himself to those be-
lievers ; neither of them at all inforcing the restriction men-
tioned. Christ then is absolutely the one Lord of Christians,
who made all things, and so is by nature God blessed for
ever.
I should but needlessly multiply words particularly to
animadvert on Grotius's annotations on this place : I do it
only where he seems to add some new shifts to the interpre-
tation of our adversaries, or varies from them in the way,
though he agree in the end : neither of which reasons oc-
curring in this place, I shall not trouble the reader with the
consideration of his words. By Si ov to. iravTa, to maintain
his former expositions of the like kind, he will have all the
things of the new creation only intended, but without colour
or pretence of proof, or any thing to give light to such an
exposition of the words.
Our catechists next mention, 1 Cor. ii. 8. 'For if they had
known it, they would not have crucified the Lord of glory.'
Who is the Lord of glory, or God of glory, the Holy
Ghost declares, Acts vii. 2. ' The God of glory _ appeared
VOL, VIII. 2 F
434 DEITY OF CHRIST PROVED, AND
to our father Abraham when he was in Mesopotamia ;' and
Psal. xxiv. 9. * Who is the King of glory? The Lord strong
and mighty, the Lord miglity in battle.' Christ therefore is
this God ; and indeed is intended in that psalm. But they
say,
^Ap divine nature cannot be proved from hence, seeing it
treateth of him who was crucified : which cannot be said of
a divine nature, but of a man, who is therefore called the
Lord of glory; that is, the glorious Lord, because he is
crowned of God with glory and honour.' But,
I. Though the divine nature could not be crucified, yet
he that had a divine nature might be, and was crucified in
the nature of a man, which he also had. Our catechists
know they do but beg in these things; and would feign have
us grant, that because Christ had a human nature, he had not
a divine. 2. He is called the Lord of glory, as God is called
the God of glory, and these terms are equivalent, as hath
been shewed. 3. He was the Lord of glory when the Jews
crucified him, or else they had not crucified him who was
the Lord of glory, but one that was to be so : for he was not
crowned with glory and honour, until after his crucifying.
Grotius's annotation on this place, is worth our observa-
tion, as having somewhat new, and peculiar in it. * Kvpiov rf/c
^o^Tjc- Eumquem Deusvultesseomnium Judicem,namGIoria
Christi maxime ilium diem respicit; 1 Pet. iv. 13. Christus
Kvpiog So^rjc, prsefiguratus per arcam, qua;, nODil "["PD Psal.
xxiv. 9.' For the matter and substance of it, this is the
same plea with that before mentioned ; the additions only
deserve our notice. Christ is called the Lord of glory, as
God is called the God of glory. And that term is given
him to testify, that he is the God of glory If his glory at
the day of judgment be intended, the Jews could not be said
to crucify the Lord of glory, but him that was to be the
Lord of glory at the end of the world. Our participation
of Christ's glory is mentioned, 1 Pet. iv. 13. not his obtain-
ing of glory. He is essentially the Lord of glory, the mani-
festation whereof is various, and shall be eminent at the day
of judgment. 2. That the ark is called TaDH "j'PD is little
less than blasphemy. It is he alone who is the Lord of
P Cum in eo agatur de co qui crucifixus sit, apparet rx co naturam divinam non pro-
bari, cuni de liac illud dici nequcat, veriiin de liomiiie, qui ideo Douiinus gloriie di-
citur, lioc est, Uominus gloriosus, quod a Deo gloria et honorc coronatus sit.
TESTIMONIES THEREOF VINDICATED. 435
Hosts, who is called the Lord of glory, Psal. xxiv. 9. But
this is another shift, for the obtaining of the end designed ;
namely, to give an instance where a creature is called Je-
hovah, as that King of glory is, than which a more unhappy
one could scarce be fixed on in the whole Scripture, The
annotations of the learned man on that whole psalm are very
scanty ; his design is to refer it all to the story of David's
bringing home the ark ; 2 Sam. vi. That it might be oc-
casioned thereby I will not deny ; that the ark is called the
King of glory, and the Lord of Hosts, and not he, of whose
presence and favour, the ark was a testimony, no attempt of
proof is offered. Neither by the way can I assent unto his
interpretation of these words ; ' Lift up your heads O ye
gates, and be ye lift up ye everlasting doors : that is, ye
gates of Sion, made of cedar, that are made hanging down,
and when they are opened, they are lifted up.' Certainly
somethino; more sublime and glorious is intended.
The process of our catechists is unto Rev. xvii. 14. xix.
16. in both which places Christ is called the Lord of lords,
and King of kings. This also is expressly the name of God ;
1 Tim. vi. 16. 'Who is the blessed and only potentate, the
King of kings, and Lord of lords : who only hath immorta-
lity, dwelling in the light,' &c. To this they say.
* In*! this testimony he is treated of who is the lamb, who
hath garments, who was killed, and redeemed us with his
blood, as John evidently testifieth, which can by no means
be referred to a divine nature, and therefore a divine nature
cannot hence be proved. But all things that in these testi-
monies are attributed to Christ do argue that singular au-
thority which God hath given unto Christ, in those things
that belong to the new covenant.'
These are but drops, the shower is past. Because he
who was the lamb, who was slain, is King of kings and Lord
of lords, we prove him to have another nature, in respect
whereof he could be neither killed nor slain. Therefore, he
is God ; God only is so. And the answer is ; because he
1 In tertio testimonio, cum agatur de eo, qui agnus est, et qui vestimenta habet,
quemetoccisum.et sanguine suo nos redimisse apertissirae idem Johannes fatetur.quaj
referri ad divinani naluram nulla ratione possunt, apparet eo naturam divinam Christi
astrui non posse. Omnia vero, quaa hie Christo in iis teslimoniis tribuuntur, singula-
rem ipsius potestatem, quam Deus Christo in iis, quae ad novum foedus pertinent,
dedit, arguunt.
2 F 2
436
DEITY' OF CHRIST PROVED, AND
was the lamb, he was killed and slain, therefore he is not
God ; that is, he is not King of kings and Lord of lords,
which the Holy Ghost who gave him this name will prove
aganist them. 2. Our adversaries have nothing to except
against this testimony, but that the King of kings and
Lord of lords is not God; which they do not prove, nor
labour to disprove our confirmation of it. 3. Kings and
lords of the world, are not of the things of the new cove-
nant, so that Christ's absolute sovereignty over them, is not
of the grant which he hath of his Father as Mediator, but as
he IS God by nature. And so much for this collection con-
cerning these several names of God attributed to Christ.
What follows in the three questions and answers ensu-
ing, relates to the divine worship attributed to Christ in the
Scriptures, though it be marvellous faintly urged by them.
Some few texts are named, but so much as the intendment
of our argument from them is not once mentioned. But
because I must take up this elsewhere, viz. in answer to Mr.
Biddle, cap. 10. 1 shall remit the consideration of what here
they. except, to the proper place of it, where, God assisting,
from the divine worship and invocation of Jesus Christ, I
shall invincibly demonstrate Jiis eternal power and Godhead.
In the last place, they heap up together a number of
testimonies, each of which is sufficient to cast them down
to the sides of the pit, in the midst of their attempts against
the eternal Deity of the Son of God, and accommodate a
slight general answer to them all. The places are worth the
consideration, I shall only propose them, and then consider
their answer.
The first is Isa. viii. 13, 14. * Sanctify the Lord of hosts
himself; and let him be your fear, and let him be your dread.
And he shall be for a sanctuary ; but for a stone of stum-
bling and for a rock of ofl^ence to both the houses of Israel.'
He that is to be for a rock of offence, and a stone of stum-
bling, is the Lord of hosts, whom we must sanctify in our
hearts, and make him our dread and our fear. But this was
Jesus Christ ; Luke ii. 34. * This child is set for the rising
and fall of many in Israel; as it is written, behold I lay in
Sion a stumbling-stone, and rock of offence; and whosoever
believeth on him, shall not be ashamed;' Rom. ix. 33.
'the stone which the builders refused, -.'.nd a stone of
TESTIMONIES THEREOF VINDICATED. 437
stumbling, and a rock of offence;' 1 Pet. ii. 7, 8. In all which
places that prophecy is repeated. Christ therefore, is the
Lord of hosts, whom we are to sanctify in our heart, and to
make him our dread and our fear.
Isa. xlv. 22, 23. * I am God and there is none else ; I
have sworn by myself, the word is gone out of my mouth
in righteousness, and shall not return, that nnto me every
knee shall bow, every tongue shall swear.' He who is God,
and none else, is God by nature. But now, ' we must all
stand before the judgment-seat of Jesus Christ, for it is writ-
ten, as I live saith the Lord, every knee shall bow to me,
and every tongue shall confess to God;' Rom. xiv. 10 — 12.
It is the judgment-seat of Christ, that men must appear be-
fore, when they bow their knee to him, that is, to him who
is God, and none else.
Isa. xli. 4. * I Jehovah, the first, and with the last ; I am
he.' Chap. xliv. 6. ' I am the first, and I am the last, and
besides me there is no God.' So chap, xlviii. 12. That this
is spoken of Christ we have his own testimony. Rev. i. 17.
* Fear not, I am the first, and the last.' He who is the first
and the last, he is God, and there is none besides him.
Zech. xii. 10. 'I will pour on the house of David, and
upon the inhabitants of Jerusalem, the Spirit of grace and of
supplications, and they shall look upon me whom they have
pierced.' He that speaks is unquestionably Jehovah the
Lord of hosts : so the whole context, so the promising of
the Spirit in this verse evinces ; but that Jesus Christ is here
intended, that it is he who is spoken of is evident; Rev. i. 7.
* Every eye shall see him, and they also that pierced him.'
He then is Jehovah the Lord of hosts. ' For these things
were done that the Scripture should be fulfilled, not a bone
of him shall be broken. And again, another Scripture saith.
They shall look on him whom they have pierced ;' John xix.
36, 37. It is as I said beyond dispute, that it is Jehovah
the only true God that spake, and what he spoke of himself
is fulfilled in Jesus Christ.
Psal. Ixviii. 17. 'The chariots of God are twenty thou-
sand, even thousands of angels ; the Lord is among them, as
in Sinai, in the holy place. Thou hast ascended on high,
thou hast led captivity captive : thou hast received gifts for
men, that the Lord God might dwell among them.' This
438 DEITY OF CHRIST PROVED, AND
also is a glorious description of the triumphant majesty of
God; and yet the God here intended is Jesus Christ;' Eph.
iv. 8 — 10. ' Wherefore he saith, when he ascended up on
high, he led captivity captive and gave gifts to men ; now
that he ascended, what is it, but that he also descended
first into the lower parts of the earth; he that descended is
the same that ascended.'
Grotius on both these places says; that what is properly
spoken of God, is by Paul mystically applied to Christ; to
the same purpose with what our catechists afterward insist
on. That it is the same person who is intended in both
places, and not that applied to one which was spoken of
another (|which is most evident in the context), he takes no
notice. There being nothing of plea or argument in his an-
notations against our testimonies from hence, but only an
endeavour to divert the meaning of the places to another
sense, 1 shall not insist longer on them.
But what say our catechists to all these, which are but
some of the instances of this kind that might be given ? Say
they;
• To"" all these it may be so answered, as that it may ap-
pear, that a divine nature in Christ cannot from them be
proved. For those things which are spoken of God under
the law, may be spoken of Christ under the gospel ; as also
they are spoken for another cause ; namely, because of that
eminent conjunction that is between God and Christ, on the
account of dominion, power, and office; all which the Scrip-
tures of the New Testament do frequently witness, that he
received by gift from God. And if the Scripture delivers
this of Moses, that he brought Israel out of Egypt, Exod.
xxxii. 7. and that he was the redeemer of the people; and
of others, the same things that were evidently written of
God, when neither Moses, nor others had so near a conjunc-
f Ad omnia ita responderi potest, ut appareat nullo modo ex iis effici divinam in
Christo esse naturam. I2tenini aliaiii ob causara ea qu;c de Deo dicta sunt sub
lege, dici potuerunt de Cliristo sub evangelio, queniadnioduni et dicta sunt. Ni-
luiruni propter illam suiniiiam, quaj inter Dcura et Christum est, ratione imperii, po-
testatis, atque niuneris, conjunetioneni, qu;e omnia ilium Dei dono consecutum esse
Scriptura? novi Testanienti passim testantur. Quod si Scriptura ea trailit de JNlose,
Euni Israelera ex jEgypto eduxissc Exod. xxxii. 7. et quod reticniptor illius populi
fuerit, Acts vii. 35. et de aliis idem, quod de ipso Deo apertissime scriptum erat.
Cum nee Moses, neque alii, tantam cum Deo coiijunctionem liaberent, quanta inter
Deum et Christum intercessit, multo justius li;ec qua: de Deo primo respccfu dicta
sunt, Christo accomniodari |)ossunt, propter sumniani illam ctarctissimain inter Deum
et Christum cgnjunctionciu.
TESTIMONIES THEREOF VINDICATED. 439
tion with God, as was between God and Christ, much more
justly may those things, which in the first respect are
spoken of God, be accommodated to Christ, because of the
eminent and near conjunction that was between them.'
And this is their defence ; the answer they fix upon to
all the testimonies recited ; wherein how little truth or
strength there is, will quickly appear. 1. These Scriptures
perhaps may be answered thus or thus, as what will not the
serpentine wits of men find out, to wrest the word withal
to their own destruction ? But the question is, how they
ought to be interpreted, and what is their sense and intend-
ment. 2. We do not say, that what is spoken of God un-
der the law, is accommodated to Christ under the gospel ;
but that the things instanced in, that were spoken of God,
were then spoken of Christ, as to his nature wherein he is
God ; which appears by the event, expounded in the books
of the New Testament. The Scripture doth not say in
the New Testament of Christ, what was said in the Old
of God ; but evinces those things which were so spoken
of God, to have been spoken of Christ. So that, 3. The
folly of that pretence, that what was spoken of God is
referred to Christ, upon the account of the conjunction
mentioned, which whatever it be, is a thing of nought
in comparison of the distance that is between the Creator
and a mere creature, is manifest ; for let any one be in
never so near conjunction with God, yet if he be not God,
what is spoken of God, and where it is spoken of God, and
denoting God only, cannot be spoken of him ; nor indeed
accommodated to him. 4. The instances of Moses are most
remote from the business in hand ; it is said of Moses, that
he brought the children of Israel out of Egypt, and so he
did, as their chief leader and ruler, so that he was a re-
deemer to that people, as he was instrumental in the hand
of God, working by his power and presence with him those
mighty works, which made way for their deliverance and
redemption. But where is it said of Moses, or any one else,
that he was God ; that what God said of himself, was said
of Moses and accomplished in him? Or wherever did Moses
speak in the name of God, and say, I Jehovah will do this
and this, or be so and so, unto my people ? 5. It is true,
men may be said to do in their place and kind of operation,
440 DEITY OF CHRIST PROVED, AND
what God doth do ; he as the principal efficient, they as the
instrumental cause, and so may every other creature in the
world ; as the sun gives light and heat; but shall therefore,
that which God speaks in his own name of himself, be so
much as accommodated unto them? 6, The conjunction
that is between God and Christ, according to our catechists,
is but of love and favour on the part of God, of obedience
and dependance on the part of Christ; but this in the same
kind, though not in the same degree, is between God and all
believers; so that of them also, what is spoken of God may
be spoken.
And thus, through the presence of God, have I gone
through with the consideration of all the testimonies, given
in the Scripture of the Deity of Christ, which these cate-
chists thought good to take notice of; with a full answer to
their long chapter ' de Persona Christ!.' The learned reader
knows how much all the arguments we insist on, and the
testimonies we produce in this cause, might have been im-
proved to a greater advantage of clearness and evidence, had
I taken liberty to handle them, as they naturally fall into
several heads, from the demonstration of all the names and
properties, all the works and laws, all the worship and ho-
nour of God, to be given and ascribed to Jesus Christ : but
the work I had to do cast my endeavour in this business into
that order and method, wherein it is here presented to the
reader.
The conclusion of our catechists is a long harangue,
wherein they labour to insinuate the prejudicialness of our
doctrine, to the true knowledge of Christ, and the obtaining
of salvation by him, with the certain foundation that is laid
in theirs, for the participation of all the benefits of the gos-
pel. The only medium they fix upon, for to gain both these
ends by, is this, that we deny Christ to be a true man, which
they assert. That the first of these is notoriously false, is
known to all other men, and is acknowledged in their own
consciences. Of the truth of the latter elsewhere. He that
had a perfect human nature, soul and body, with all the na-
tural and essential properties of them both; he who was born
so, lived so, died so, rose again so, was, and is a perfect man ;
so that all the benefits that we do or may receive from Jesus
Christ, as a perfect man, like unto us in all things, sin only
TESTIMONIES THEREOF VINDICATED. 441
excepted, there is a way open for, in this our confession of
him. In the meantime, the great foundation of our faith,
hope, and expectation, lies in this, that *he is the Son of the
living God,' and so, that ' God redeemed his church with his
own blood;' he who was of the fathers, 'according to the
flesh, being God over all, blessed for ever :' which, if he had
not been, he could not have performed the work, which for
us he had to do. It is true, perhaps, as a mere man he might
do all that our catechists acknowledge him to have done,
and accomplish all that they expect from him; but for us,
who fly to him, as one that suffered for our sins, and made
satisfaction to the justice of God for them; who wrought out
a righteousness, that is reckoned to all that believe ; that
quickens us when we are dead, and sends the Holy Ghost
to dwell and abide in us, and is himself present with us, &,c.
It is impossible we should ever have the least consolation in
our flying for refuge to him, unless we had this grounded
persuasion concerning his eternal power and Godhead, We
cannot think he was made the Son of God, and a God, upon
the account of what he did for us ; but that being God, and
the Son of God, herein was his love made manifest, that he
was 'made flesh,' took upon him the ' form of a servant,' and
became therein for us ' obedient unto death, the death of the
cross.' Many, indeed, and inexpressible are the encourage-
ments unto faith, and consolation in believing, that we do
receive from Christ's being made like to us, a perfect man,
wherein he underwent what we were obnoxious unto, and
whereby he knows how to be compassionate unto us; but
that any sweetness can be hence derived unto any, who do
refuse to own the fountain, whence all the streams of love
and mercy that run in the human nature of Christ do flow,
that we deny. Yea, that our adversaries in this business
have any foundation for faith, love, or hope, or can have any
acceptance with God, or with Jesus Christ, but rather that
they are cursed on the one hand for robbing him of the
glory of his Deity, and on the other for putting their confi-
dence in a man, we daily demonstrate from innumerable tes-
timonies of Scripture. And for these men, the truth is, as
they lay out the choicest of all their endeavours to prove
him not to be God by nature, and so not at all (for a made
god, a second-rank god, a deified man, is no God; the Lord
442 DEITY OF THE HOLY GHOST:
our God being one, and the conceit of it brings in the po-
lytheism of the heathen amongst the professors of the name
of Christ) ; so they also deny him to be true man now he is
in heaven, or to retain the nature of a man : and so instead
of a Christ that was God from eternity, made a man in one
person unto eternity, they believe in a Christ who was a
man, and is made a God, who never had the nature of God,
and had then the nature of man, but hath lost it. This Mr.
B. after his masters, instructs his disciples in, in his lesser
catechism, chap. x. namely, that although Christ rose with
his fleshly body, wherein he was crucified, yet now he hath
a spiritual body, not in its qualities, but substance; a body
that hath neither flesh nor bones. What he hath done with
his other body, where he laid it aside, or how he disposeth
of it, he doth not declare.
CHAP. XV.
Of the Holy Ghost, his Deity, graces, and operations.
MR. BIDDLE'S FIFTH CHAPTER EXAMINED.
' Q. How many Holy Spirits of Christians are there ^
* A. Eph. iv. 4.
* Q. Wherein consists the prerogative of the Holy Spirit
above other spirits ?
'A. 1 Cor. ii. 10, 11.
* Q. Whence is the Holy Ghost sent?
*A. 1 Pet. i. 12.
*Q. By whom?
'A. Gal. iv. 6.
' Q. Doth not Christ aflirm that he also sends him ? How
speaketh he ?
* A. John. xvi. 7.
* Q. Had Jesus Christ always the power to send the Holy
Ghost, or did he obtain it at a certain time ?
'A. Acts ii. 32, 33. John vii. 39.
'Q. What were the general benefits accruing to Chris-
tians by the Holy Ghost?
' A. 1 Cor. xii. 13. Rom. viii. 16. 26,27. v. 5. Col. i. 8.
Eph. i. 17. Rom. xv. 13. xiv. 17. Acts ix. 31. Eph. iii. 16.
HIS GIFTS AND GRACES. 443
*Q. What are the special benefits accruing to the apo-
stles by the Holy Ghost? What saith Christ to them hereof?
* A. John XV. 26. xvi. 13.
*Q. Should the Holy Ghost lead them into all truth, as
speaking of himself, and imparting of his own fulness ? What
saith Christ concerning him ?
'A. John xvi. 13, 14.
' Q. Do men receive the Holy Ghost while they are of
the world, and in their natural condition, to the end that they
may become the children of God, may receive the word,
may believe, may repent, may obey Christ ? or, after they
are become the children of God, have received the word, do
believe, do repent, do obey Christ ?
*A. John xiv. 16, 17. 1 Cor. ii. 14. Gal. iv. 6. Acts viii.
14—16. John vii. 38, 39. Acts xix. 1, 2. Eph. i. 13. Gal. iii.
14. Acts XV. 7, 8. ii. 38. v. 32.'
EXAMINATION.
Of the Deity of the Holy Ghost ; and his work, &c.
The fifth chapter of our catechist is concerning the Holy
Ghost, for reducing of whom into the order and rank of
creatures, Mr. B.'' hath formerly taken great pains ; follow-
ing therein the Macedonians of old, and leaving his new
masters, the Socinians, who deny him his personality, and
leave him to be only the efficacy, or energy of the power of
Uod. The design is the same in both, the means used to
bring it about differ. The'' Socinians, not able to answer the
testimonies proving him to be God, to be no creature, do
therefore deny his personality ; Mr. B. being not able to
stand before the clear evidence of his personality, denies his
Deity. What he hath done in this chapter I shall consider;
what he hath elsewhere done, hath already met with a de-
tection from another hand.
* Q. How many Holy Spirits of Christians are there?
* A. One spirit. Eph. iv. 4.'
I must take leave to put one question to Mr. B. that we
may the better know the mind and meaning of his : and that
is, what he means by the 'Holy Spirits of Christians?' if he
intend that Spirit which they worship, invocate, believe, and
* See his confession in his Epistle to his book against tlie Deity of Christ.
^ Clopenburgius Vindiciae pro Deitate S. S. adversus Pneumatomach. Bedellum
Anglura.
444 DEITY OF THE HOLY GHOST :
are baptized into bis name, who quickens and sanctifies
them, and from whom they have their supplies of grace; it
is true, there is but one only Spirit of Christians, as is evi-;
dent, Eph. iv. 4. and this Spirit is 'God blessed forever:'
nor can any be called that one Spirit of Christians, but he
that is so. But if by the Holy Spirits of Christians, he in-
tends created spiritual beings, sent out of God for the good
of Christians, of those that believe, there are then an innu-
merable company of Holy Spirits of believers; for all the
angels are 'ministering spirits, sent forth to minister for them,
who shall be heirs of salvation ;' Heb. i. 13, 14. So that by
this one testimony, that there is but one Holy Spirit of
Christians, that Holy Spirit is exempted from the number of
all created spirits, and reckoned as the object of their wor-
ship, with the one God, and one Lord ; Eph. iv. 4—6. When
yet they worship the Lord their God alone, and 'him only
do they serve ;' Matt. ir. 10.
His second question is, ' Wherein consists the preroga-
tive of that Holy Spirit above other spirits ?
'A. 1 Cor. ii. 10, 11.
The prerogative of that Holy Spirit, of whom we speak,
is, that of God above his creature : the prerogative of an in-
finite, eternal, self-subsisting being. Yea, and that this is
indeed his prerogative, we need not seek for proof beyond
that testimony here produced by Mr. B. (though to another
purpose) in answer to his question. He that ' searcheth all
things, yea, the deep things of God,' is God. To search all
things is the same with knowing all things ; so the apostle
interprets it in the next verse: ' none knoweth the things of
God, save the Spirit of God.' To know all things, is to be
omniscient; but he that is omniscient, is God. His angels
he charged with folly. Omniscience is an essential attribute
of God ; and therefore, Socinus, in his disputation with
''Franken, durst not allow Christ to be omniscient, lest he
should also grant him to be infinite in essence. Again, he
that searches, or knows to. ftd^r) rov ^eov, the 'deep things
of God,' is God. None can know the deep things of an in-
finite wisdom and understanding, but he that is infinite. All
creatures are excluded from an acquaintance with the deep
things of God, but only as he voluntarily revealeth them ;
■■ De Adorationc Jcsu Cliristi (lisputatio-.p. 10, 19-
HIS GIFTS AND GRACES. 445
Rom. xi. 34. * Who hath known the mind of God, or who
hath been his counsellor;' that is, no creature hath so been ;
•S'eoi' owSiic i(!opaKe TTMwoTa' John i. 18. Now the Spirit doth
not know the deep things of God, by his voluntary revela-
tion of them. For as the spirit of a man knows the things
of a man, so doth the spirit of God know the things of God.
This is not because they are revealed to the spirit of a man,
but because that is the principle of operation in a man, and
is conscious to all its own actions and affairs. And so it is
with the Spirit of God; being God, and having the same
understanding, and will, and power, with God the Father,
and Son; as the spirit of a man knows the things of a man,
so doth he the things of God. Thus in the beginning of
this, as in the close of the last chapter, Mr. B. hath pro-
vided sufficiently for his own conviction, and scattering of
all his paralogisms, and sophistical insinuations, running
throuo^h them both.
The design of this present chapter, being to pursue what
Mr. B. hath some years since publicly undertaken, viz. to
disprove the Deity of the Holy Ghost ; his aim here being
to divert the thoughts of his catechumens from an apprehen-
sion thereof, by his proposal and answers of such questions
as serve to his design, pretending to deliver the doctrine con-
cerning the Holy Ghost from the Scripture, and not once
producing any of tliose texts, which are most usually insisted
on for the confirmation of his Deity (with what Christian
candour and ingenuity is easily discovered); I shall briefly
from the Scripture, in the first place, establish the truth
concerning the eternal Deity of the person of the Holy
Ghost; and then consider his questions in their order, so far
as shall be judged meet or necessary.
I shall not go forth unto any long discourse on this sub-
ject; some plain testimonies of Scripture will evince the
truth we contend for; being the heads of as many arguments,
if any one shall be pleased to make use of them in that way.
1. Then, the Spirit created, formed, and adorned this
world ; and is, therefore, God. ' He that made all things, is
God ;' Heb. iii. 4. ' By the word of the Lord were the heavens
made, and all the host of them by the Spirit of his mouth ;'
Psal. xxxiii. 6. ' By his Spirit hath he garnished the heavens ;'
Job xxvi. 13. 'The Spirit of God hath made me, and the breath
446 DEITY OF THE HOLY GHOST I
of the Almighty hath given me life ;' chap, xxxiii.4. Psal. civ.
30. He that makes the heavens, and g-arnisheth them ; he that
maketh man, and giveth him life, is God. So in the begin-
ning DDniD, motahat se, moved himself, as a dove warming
its young, as he aftenvard appeared in the form of a dove.
And hence that which is ascribed unto God absolutely in
one place, is in another ascribed to the Spirit absolutely, as
Exod. iv. 15. Num. xii, 8. What it is affirmed that God doth,
will do, or did, is affirmed of the Spirit; Aces i. 16. xxviii.
25. so Num. xiv. 22. Deut. vi. 16. What is said of God, is
affirmed of the Spirit, Isa. Ixiii. 10. Acts vii. 51. so also
Deut. xxxii. 12. compared with Isa. Ixiii. 14. innumerable
other instances of the same kind might be added.
2. He regenerates us. Unless we are * born again of
water and the Spirit, we cannot enter into the kingdom of
God;' John iii. 5. 2 Thess. ii. 13. 1 Pet. i. 2. He also,
' searcheth all things, even the deep things of God,' as was
before observed; 1 Cor. ii. 10, 11. From him is our illu-
mination ;' Eph. i. 17, 18. 2 Cor. iii. 18. John xiv. 26. ' The
Comforter, which is the Holy Ghost, he shall teach you all
things ;' chap.xvi. 13. ' The Spirit of truth shall guide you
into all truth.' ' The Holy Ghost shall teach you ;' Luke xii. 12.
And he ' foretelleth things to come:' John xvi. 13. 1 Tim.
iv. 1 . which is a property of God, whereby he will be known
from all false gods; Isa. xii. 22, 23, &c. and he is in some of
these places expressly called God ; as also, 1 Cor. xii. 5, 6.
compared with ver. 11. and he is immense, who 'dwells in
all believers.'
3. He dwelleth in us, as God in a temple; Rom. viii.
9. 1 Cor. iii. 16. thereby sanctifying us, 1 Cor, vi. 11. com-
forting us, John xvi. 8. and 'helping our infirmities; Rom.
viii. 26. mortifying our sins ; Rom. viii. 13. creating in
us Christian graces; Gal. vi. yea, he is the author of all
grace; as is evident in that promise made of his presence
with the Messiah ; Isa. xi. 2. I say with the Messiah, for
of him only are those Avords to be understood; to which pur-
pose, 1 cannot but add the words of an old friar to the shame
of some amongst us, who should know more, or be more
Christian in their expositions of Scripture ; saith he, speak-
ing of this place, ' Note'' that in innumerable places of the
•' Nota quod in locis innuntcris in Talnuui lioc c.vpoiiitur de Messiah, et nunquain
HIS GIFTS AND GRACES. 447
Talmud, this is expounded of the Messiah, and never of any
other, by any one who is of any authority among the He-
brews. Wherefore, it is evident, that some amongst us, too
much Judaizing, do err, whilst they fear not to expound this
literally of Josiah ; but that this is to be understood of the
Messiah only is shewed by Rabbi Solomon, who expounds
it of hira, and not of Josiah ; which, according to his way, he
would never have done, if without the injury of his Talmud
and Targum, and the prejudice of all his predecessors, he
could have expounded it otherwise.' So far he.
It is not a little strange, that some Christians should ven-
ture farther in perverting the testimonies of Scripture con-
cerning the Messiah, than the Jews dare to do.
4. He makes, and appoints to himself, and his service,
ministers of church ; Acts xiii. 2. giving unto them powers,
and working various and wonderful works, as * he pleaseth ;'
1 Cor. xii. 8.
5. He is sinned against ; and so offended with sin, that
the sin against him shall never be forgiven; Matt. xii. 31.
Though it be not against his person, but some especial grace
and dispensation of his.
6. He* is the object of divine worship; we being bap-
tized into his name, as that of the Father and Son ; Matt,
xxviii. 19. And grace is prayed for from him, as from Fa-
ther and Son ; 2 Cor. xiii. 13. Rev. i. 4. Rom. x. 14. He is
to be head of churches ; Rev. ii. 3. But God will not give
this glory to another; Isa. xiii. 8. Also, he hath the name
of God given him ; Isa. vi. 9. compared with Acts xxviii. 25,
26. and Isa. Ixiii. 13, 14. with Psal. xviii. 41. 52. 2 Sam.
xxiii. 2, 3. Acts v. 3. And the attributes of God are ascribed
to him, as (1.) Ubiquity, or omnipresence, Psal. cxxxix. 7.
1 Cor. iii. 16. (2.) Omniscience, 1 Cor. ii. 10. John xvi. 13.
His omnipotency and eternity are both manifest from the
creation.
de alio, ab aliquo qui alicujus apud HaBbraeos autboritatis sit; quare patet quod er-
rant, nimium judaizantes nosiri, qui boc de Josia ad lileraiu non verentur exponere :
de solo quippe JMessia boc intelligendum fore, ostenditur per R. Solomon, qui boc
de ipso non de Josiab exponit; quodjuxta moreni suum nunquam egisset, si absque
injuria sui Talmud et Targura, et sine prffidecessorum suorum omnium praejudicio,
aliter exponere potuisset. Kaymund. Marti, pug. fid. p. 3. d. 1. c. 11.
<^~OvTO^o Sso; So^tt^o^uEvo; Iv EXxXoiTta, Ttarhp all, viog a£i, wvuijxa. aytov a£i. Epipban.
Ancorat. cap. 73. ToTrviZ/xa to ayiov, to a-lv TraT^i, kcu vlZ trvfX'K^oa-Kvvovfji.iwv , x«( <ryvJo|-
a{o'/w£vov. Symbol. Cone. Constantinop.
448 DEITY OF THE HOLY GHOST :
To all this, in a word, it may be added, that he is a per-
son; the denial whereof" is the only Kpijacpvyy^ov of the
Socinians. They acknowledge, that if he be a person, he is
God. But, (1.) He is a person, who hath a name, and in
whose name something is done, as we are said to be bap-
tized in the name of the Holy Ghost; Matt, xxviii. 19. and,
(2.) He is conjoined with the other divine persons, as one
of them; 2 Cor. xiii. 13. Rev. i. 4, 5. Matt, xxviii. 19. (3.)
He hath an understanding, 1 Cor. ii. 11. and a will ; 1 Cor.
xii. 11. (4.) To him are speaking, and words ascribed, and
such actions, as are peculiar to persons; Acts xiii. 2. xx.
28, 6vc.
What remains of this chapter will be of a brief and easy
despatch. The next question is,
* Whence is the Holy Ghost sent?
' A. 1 Pet. i. 12. Down from heaven.'
1. This advantageth not at all Mr. Biddle's design against
the Holy Ghost, to prove him not to be God, that he is 'sent
down from heaven,' whereby he supposeth, that his coming
from one place to another is intimated. Seeing he supposes
God to be so in heaven, yea, in some certain place of hea-
ven, as at the same time not to be elsewhere; so that if ever
he be in the earth, he must come down from heaven.
2. Nor is there any thing in his being sent, prejudicial to
the prerogative of his divine being. For he, who is God,
equal in nature to the Father and the Son, yet in respect of
the order of that dispensation, that these '^three who are in
heaven, who are also one, have engaged in for the salvation
of men, may be sent of the Father and the Son, having the
execution of that work which they respectively concur in, in
an eminent manner to him committed.
3. Wherever the Spirit is said to descend from heaven, it
is to be understood according to the analogy of what we have
already spoken, concerning the presence of God in heaven,
with his looking and going down from thence, which I shall
not repeat again. Essentially he is every where ; Psal. cxxxix.
1—3, &c.
4. In that place of Peter alleged by Mr. Biddle, not the
person of the Spirit, but his gifts on the apostles, and his
« 1 John V. 7.
HIS GIFTS AND GRACES. 449
Operations in them, whose great and visible foundations were
laid. Acts ii. on the day of Pentecost, are intended.
The two next questions, leading only to an expression of
the sending of the Holy Ghost by the Father and the Son,
though Mr. Biddle's Christians differ about the interpreta-
tion of the places produced for the proof thereof, and there
lie no small argument and evidence of the Deity of Christ,
in his sending of the Holy Ghost, as the Father sends him,
yet there being an agreement in the expressions themselves,
I shall not insist upon them. He proceeds.
*Q. Had Jesus Christ always the power to send the Holy
Ghost, or did he obtain it at a certain time ?
'A. Acts ii. 32, 33. John vii. 39.'
1 . The intendment of this query is, to conclude from some
certain respect and manner of sending the Holy Ghost to the
thing itself: from the sending him in a visible, glorious,
plentiful, eminent manner,s as to the effusion of his gifts and
graces, to the sending of him absolutely; which methinks a
Master of Arts should know to be a sophisticalway of arguing.
2. It endeavours also, from the exercise of power to conclude
to the receiving of the power itself; and that not the absolute
exercise of it neither, but in some certain respect, as was
spoken. 3. This then is that, which Mr. Biddle concludes.
Because Christ when he was exalted, or when he ascended
into heaven, had the accomplishment of the promise actually
in the sending forth of the Spirit, in that abundant and plen-
tiful manner which was prophesied of by Joel, chap. ii. 28.
therefore he then first received power to send the Spirit.
Which, 4. by the testimony of Christ himself is false, and not
the sense of the Holy Ghost in the places mentioned ; seeing
that ''before hisascension he breathed on his disciples, and
bade them receive the Holy Ghost. Nay, 5. that he had
power of sending the Holy Ghost, and did actually send him,
not only before his ascension and exaltation, but also before
his incarnation, is expressly affirmed, 1 Pet.i. 11. 'TheSpirit
that was in the prophets of old, was the Spirit of Christ,' and
sent by him ; as was that Spirit, by which he ]3reached in the
days of the old disobedient world ; which places have been
formerly vindicated at large. So that, 6. as that place. Acts
ii. 32, 33. is there expounded to be concerning the plentiful
e 'a*x5? xara T(. - ''John XX. 22,
VOL. VI II. 2 G
450 DEITY OF THE HOLY GHOST:
effusion of the gifts of the Holy Spirit in the times of the
gospel, according to the prophecy of Joel : so also is that of
John vii. 39. it being positively affirmed, as to the thing it-
self, that he gave the Holy Ghost before his exaltation,
though not in that abundant manner as afterward. And so
neither of them conclude any thing, as to the time of Christ's
receiving power to send the Spirit ; which upon the suppo-
sition of such a work, as for the accomplishment whereof it
was necessary the Holy Ghost should be sent, he had from
eternity.
About the next question we shall not contend. It is,
* Q. What were the general benefits accruing to Christians
by the Holy Ghost?' Whereunto sundry texts of Scripture,
that make mention of the Holy Ghost, his graces, and gifts,
are subjoined. Upon the whole 1 have only some few things
to animadvert.
1. If by the word ' general benefits,' he limits the receiving
of those benefits of the Holy Ghost to any certain time (as
suppose the time of his first plentiful effusion upon the as-
cension of Jesus Christ, and the preaching of the gospel to
all nations thereupon); as it is a sacrilegious conception,
robbing believers of after ages, to the end of the world, of all
the fruits of the efficacy of the Spirit, without which they
can neither enjoy communion with God in this I^ife, nor ever
be brought to an eternal fruition of him ; so it is most false,
and contrary to the express prayer of our Saviour, desiring
the same things for them, who should believe on his name to
the end of the world, as he did for those who conversed with
him in the days of his flesh. But I will suppose this is not
his intention ; because it would plainly deny that there are
any Christians in the world ("which yet was the opinion of
some of his friends heretofore), for ^*if we have not the Spirit
of Christ we are none of his.'
2. The things enumerated, may be called general be-
nefits, because they are common to all believers, as to the
substance, essence, or being of them ; though in respect of
their degrees they are communicated variously to the several
individuals ;' the same Spirit dividing to every one as he will ;
they are so general to them all, that every particular believer
enjoys them all.
' Socinus. Epist. 3. ad Math. Had. ^ Rom. viii. 9. ■' 1 Cor. xii. 11.
HIS GIFTS AND GRACES. 451
3. The enumeration here given us, is very far and re-
mote from being complete ; there being only some few fruits
of the Spirit and privileges, which we receive by our receiving
of him, recounted ; and that in a very confused manner, one
thing being added after another, without any order or cohe-
rence at all. Yea, of the benefits we receive by the Spirit, of
the graces he w^orks in us, of the helps he affords us, of that
joy and consolation he imparts unto us, of the daily assist-
ances we receive from him, of the might of his power put
forth in us, of the efficacy of his operations, the constancy
of his presence, the privileges by him imparted, there is not
by any in this life a full account to be given. To insist on
particulars is not my present task : I have also in part done
it elsewhere.'
4. 1 desire Mr. Biddle seriously to consider, whether even
the things which he thinks good to mention, may possibly
be ascribed to a mere creature, or that all believers are by
such a one * baptized into one body ;' that we ' are all made to
drink into one Spirit, &c.' But of these things before. Unto
this he adds,
' Q. What are the special benefits accruing to the apostles
by the Holy Ghost : and what saith Christ to them thereof?
'A. John XV. 26. Acts xvi. 13.'
Besides the graces of the Spirit, which the apostles, as
believers, received in a plentiful manner ; they had also his
presence by his extraordinary gifts to fit them for that whole
extraordinary work, whereunto of him they were called. For
as by his authority they were separated to the work, and
were to perform it unto him. Acts xiii. 2. so whatever work
they were to perform, either as apostles, or as penmen'of the
Scripture of the New Testament, they had suitable gifts be-
stowed on them by him ; 1 Cor. xii. Inspiration from him
suitable to their work ; 2 Pet. i. 21. 2 Tim. iii. 17, the
Scripture being of inspiration from God, because the holy
men that wrote it were '"inspired or moved by the Holy
Ghost. And as this Holy Ghost, who is God, ' working all
in all,' that divideth of his gifts, as he will, 1 Cor. xii. 6. 12.
and giveth all gifts whatever to the church, that it doth en-
joy; so did he in an especial manner with the apostles.
Now our Saviour Christ being to leave the world, giving
' Perseverance of Saints, c. 8. ™ 'Ttto Trnv/jiciTOi kylov <})EJ5/u.ivoi.
2 G 2
452 DEITY OF THE HOLY GHOST!
gracious promises to his disciples, he considered them under
a twofold capacity or condition. 1. Of believers ; of such as
followed him, and believed in him, wherein their estate was
coDimon with that of all them who "were to believe on him
to the end of the world. 2. Of apostles, and of such as he
intended to employ in that great work of planting his church
in the world, and propagating his gospel to the ends of it.
Under both these considerations doth he promise the Spirit
to his disciples. John xiii. 14 — 16. praying his Father for
the accomplishment of those promises ; chap. xvii. that as
believers they might be kept in the course of their obedience
to the end : in which regard he made those promises no less
to us than to them. And,
2. That as apostles they might be furnished for theirwork,
preserved, and made prosperous therein. Of this latter sort,
some passages in the verses here mentioned seem to be, and
may have a peculiar regard thereunto, and yet in their sub-
stance are of the first kind, and are made good to all be-
lievers. Neither is there any more said concerning the
teaching and guidance of the Spirit into the truth, in John
XV. 26. xvi. 13. than is said 1 John ii. 20. 27. wdiere it is ex-
pressly assigned to all believers. Of that unction and teach-
ing of the Spirit, of his preserving us in all truth needful for
our communion with God ; of his bringing to mind what
Christ had spoken for our consolation and establishment
with efficacy and power, things I fear despised by Mr. Bid-
die, this is not a season to treat.
That which follows concerns the order and way of pro-
cedure, insisted on by the Son and Holy Ghost, in carrying
on the work of our salvation and propagation of the gospel,
whose sovereign fountain is in the bosom of the Father. His
query is,
' Q. Should the Holy Ghost lead them into all truth, as
speaking of himself, and imparting of his own fulness ?
What saith Christ concerning him ? A. John xvi. 13, 14.'
1. The Scripture proposeth the Holy Ghost in the com-
munication of his gifts and graces under a double conside-
ration. 1. Absolutely; as he is God himself: and so he
speaketh of himself, and the churches are commanded to
attend to what he so saith ; Rev. ii. 29. And he imparts of his
" John xvii. 20.
HIS GIFTS AND GRACES. 453
own fulness : the self-same Spirit dividing to every one as
hewill; 1 Cor. xii. 11. And in thissense, what the prophets
say in the Old Testament, ' The Word of the Lord,' and
* Thus saith the Lord ;' in the New they are said to speak by
the Spirit; Matt. xxii. 43. Acts i. 15. 2 Pet. i. 21.
2. Relatively ; and that both in respect of subsistence
and operation, as to the great work of saving sinners by
Jesus Christ. And as in the first of these senses, he is not
of himself, being the Spirit of the Father and the Son, pro-
ceeding from them both : so neither doth he speak of him-
self, but according to what he receiveth of the Father and
the Son. 2. Our Saviour Christ says here, ' He shall not
speak of himself :' but he nowhere says, ' He shall not im-
part of his own fulness,' which is Mr. Biddle's addition.
To * speak of himselP shews the original authority of him that
speaks, whereby he speaks to be in himself; which as to
the words and works pointed to, is not in the Holy Ghost
personally considered, and as in this dispensation. But, to
impart of his own fulness, is to give out of that which is
eminently in himself; which the Holy Ghost doth, as hath
been shewn. 3. Christ, in the words insisted on, comforting
his disciples with the promise of the presence of his Spirit,
when he should be bodily absent from them, acquaints them
also with the works that he should do, when he came to
them and upon them, in that clear, eminent, and abundant
manner, which he had promised ; which is not any new work,
or any other than what he had already acquainted them
with, nor the accomplishment of any thing, but what he had
laid the foundation of; yea, that all the mercy, grace, light,
guidance, direction, consolation, peace, joy, gifts, that he
should communicate to them, and bless them withal, should
be no other, but what were procured and purchased for them
by himself. These things is the Spirit said to hear and
speak, to receive and communicate, as being the proper
purchase and inheritance of another : and in so doing to
glorify him, whose they are, in that peculiar sense and
manner. All that discourse which we have of the mission
and sending of the Holy Ghost, and his proceeding or
coming forth from the Father and Son, for the ends speci-
fied, John xiv. 26. xv. 26. xvi. 7. 13. concerns not at all
the eternal procession of the Holy Ghost from the Father
454 DEITY OF THE HOLY GHOST :
and Son, as to his distinct personality and subsistence, but
belongs to that economy or dispensation of ministry, that
the whole Trinity proceedeth in, for the accomplishment of
the work of our salvation.
The last query, by the lieap of Scriptures that is ga-
thered in answer to it, seems to have most weight laid upon
it: but is indeed of all the rest most weakly sophistical. The
words of it are,
' Q. Do men receive the Holy Ghost, while they are of
the world, and in their natural condition, to the end that
they may become the children of God, may receive the
word, may believe, may repent, may obey Christ, or after
they are become the children of God, have received the
word, do believe, do repent, do obey Christ?
'A. The answer is as above. To the same purpose is
that of the Racovian catechism.
' Q. Is" there not need of the internal gift of the Spirit,
that we may believe the gospel ?
' A. By no means ; for we do not read in the Scripture,
that that gift is conferred on any, but him that believes the
gospel.'
Remove the ambiguity of that expression, ' believe the
gospel' and those two questions perfectly fall in together.
it may then be taken either for believing the doctrine of
the gospel, in opposition to the law, and in this sense it is
not here inquired after ; or for the power of believing in the
subject, and in that sense it is here denied.
Now the design of this question is, to deny the effectual
operation of the Holy Ghost, for and in the conversion, re-
generation, and sanctification of the elect, and to vindicate
the whole work of faith, holiness, quickening, &.c. to our-
selves. The way designed for the proof and establishment
of this insinuation consists, in producing sundry testimonies,
wherein it is affirmed, that those who do believe, and are
the children of God, do receive the Spirit for other ends and
purposes than those here enumerated. The sum of his ar-
gument is this : If they who do believe, and are the children
of God, do receive the Spirit of God, for their adoption, and
• Nonne ad credendum Evangelic S. S. intcriore dono opus est? — Nullo inodo ;
nou cniin in Scripturis Icginius, cuiquani id coufciri donun;, nh'i crcdenti ^vangelio,
Cap. 6. dc Promiss.S. S.
HIS GIFTS AND GRACES. 455
the carrying on of the work of their sanctification, with the
supply of new grace, the confirmation and enlargement of
what they have received, with joy, consolation, and peace;
with other gifts, that are necessary for any work or employ-
ment, that they are called unto ; then the Holy Spirit doth
not quicken, nor regenerate them, nor work faith in them,
nor make them the children of God, nor implant them into
Christ. Now when Mr. B. proves this consequence, I will
confess him to be master of one art, which he never learned
at Oxford ; unless it were his business to learn what he was
taught to avoid.
2. But Mr. B. hath one fetch of his skill more in this
question. He asks, whether men do receive the Holy Ghost,
when they are of the world ; and for a confutation of any
such apprehension, produceth testimonies of Scripture, that
the world cannot receive the Holy Ghost, nor the natural
man the things of God. But who told this gentleman that
we say, men whilst they are in, and of the world, do receive
the Spirit of God, or the things of the Spirit, in the Scripture
sense of the use of that word, ' receiving?' The expression
is metaphorical, yet always in the case of the things of the
gospel, denoting the actings of faith in them who are said
to receive any thing from God. Now if this gentleman could
persuade us that we say, that we receive the Spirit by faith,
to the end that we may have faith, he might as easily lead
us about whither he pleased, as the Philistines did Samson,
when they had put out his eyes. A little then to instruct
this catechist ; I desire him to take notice, that properly, the
Spirit is received by faith, to the ends and purposes by him
mentioned, with many such others, as might be added ; but
yet before men's being enabled to receive it, that Spirit by
his power and the efficacy of his grace, quickeneth, rege-
nerateth, and worketh faith in their hearts. In brief, the
Spirit is considered and promised, either as a Spirit of rege-
neration, with all the concomitants and essential conse-
quents thereof; or as a Spirit of adoption, and the conse-
quents thereof. In the first sense he works in men in order
of nature, antecedent to their believing; faith being a fruit
of the Spirit : in the latter, and for the ends and purposes
thereof, he is received by faith, and given in order of nature
upon believing.
456 DEITY OF THK HOLY GHOST, &C.
3. That the world cannot receive the Spirit, nor the na-
tural man the things of God, is from hence ; that the Spirit
hath not wrought in them that which is necessary to enable
them thereunto ; which is evident from what is affirmed of
the impotency of the natural man, as to his receiving the
things of God : for if the reason, why he cannot receive
the things of God, is, because he is a natural man, then,
unless there be some other power than what is in himself,
to translate him from that condition, it is impossible, that
he, who is a natural man, should ever be otherwise : for he
can only alter that condition, by that which he cannot do.
But,
4. That the Spirit is given for, and doth work regene-
ration and faith in men, I shall not now insist on the many
testimonies, whereby it is usually and invincibly confirmed.
There is no one testimony given, to our utter impotency to
convert, or regenerate ourselves, to believe, repent, and turn
to God ; no promise of the covenant to give a new heart,
new obedience through Christ; no assertion of the grace of
God, and the efficacy of his power, which is exalted in the
vocation and conversion of sinners, but sufficiently evinces
the truth thereof. That one eminent instance shall close
our consideration of this chapter, which we have, Titus
iii. 5, 6. 'Not by works of righteousness, which we have
done, but according to his mercy he saved us, by the washing
of regeneration, and the renewing of the Holy Ghost, which
he shed on us abundantly by Jesus Christ our Saviour.'
Of the first head made by men professing the religion
of Jesus Christ, unto the Deity of the Spirit, attempting to
rank him among the works of his own hand, of the peculiar
espousing of an enmity against him by Macedonius, bishop
of Constantinople, from whom the ensuing Tri^eu/uorojitaxot
took their name, of the novel inventions of Faustus Socinus
and his followers, denying the personality of the Spirit,
making him to be nothing but the efficacy of the power of
God, or the power of God, this is no place to treat. Besides,
the truth is, until they will speak clearly what they mean by
the Spirit of God, and so assert something, as well as deny,
they may justly be neglected. They tell us it is virtus dei:
but whether that virtus be substantia or accideus, they will
not tell us; it is they ndLy potentia dei : this we confess; but
SALVATION BY CHRIST. 457
say, he is not potentia cvtpyijrticT), but vTroo-rariici/ : and that be-
cause we prove him to be God. What then hath been spoken
of Father, Son, and Holy Ghost, I shall shut up with that
distich of Gregor. Naz. Sent. Spir. lib. 3.
ni-vra fxh alh a^ia-ra SiCTrjETTE; spya rtKliirrot
CHAP. XVI.
Of salvation hy Christ.
MR. BIDDLE'S SIXTH CHAPTER CONSIDERED.
This is a short chapter, and will speedily receive its consi-
deration. That Christ is a Saviour, and that he is so called
in Scripture, is confessed on all hands. Mr. B.'s masters
were the first who directly called into question amongst
Christians, on what account principally he is so called. Of
his faith in this business, and theirs, we have the sum, with
the reasons of it, in the book of their great apostle, *.De
Jesu Christo Servatore.' This book is answered throughout
with good success, by Sibi'andus Labbatus. The nerves of
it cut by Grotius, * De satisfactione Christi ;' and the reply
of Crellius thereunto thoroughly removed by Essenius, in
his 'TriumphusCrucis.' The whole argumentative part of it,
summed up into five heads, by Michael Gittichius, is an-
swered by Ludovicus Lucius, and that answer vindicated
from the reply of Gittichius. And generally, those who
have written upon the satisfaction of Christ, have looked
upon that book, as the main masterpiece of the adversaries,
and have made it their business to remove its sophistry, and
unmask its pretensions.
Mr. B. is very slight and overly in this business, being
not able in the method of procedure imposed on himself
so much as to deliver his mind significantly, as to what he
does intend. The denial and rejection of the satisfaction
and merit of Christ, is that which the man intends, as is evi-
dent from his preface, where he denies them name and thing.
This he attempts, partly in this chapter, partly in that con-
cerning the death of Christ, and also that of justification.
In this he would attempt the notion of salvation, and refer
it only to deliverance from death, l)y a glorious resurrection.
458 SALVATION BY CHRIST.
Some brief animadversions may possibly rectify the man's
mistakes. His first question we pass, as a principle in the
terms of it on all sides confessed, namely, that 'Christ is
om' Lord and Saviour.'
His second is,
' Q. Is Christ our Saviour originally, and of himself ; or
because he was given, exalted, and raised up by another to
be a Saviour ?
*A. Acts iv, 12. V. 31. xiii. 23.'
The intendment of this quere is, to pursue the former
insinuations of our catechist against the Deity of Christ;
as though his appointment to his office of mediation, were
inconsistent with his divine nature ; the vanity of which
pretence hath been sufficiently already discovered. In brief,
Christ is considered either absolutely, with respect to his
divine nature and person, as he is God in himself; and so
he is a Saviour originally, of himself; for ' as for our Re-.
deemer the Lord of hosts is his name, the Holy One of Is-
rael ;' Isa. xlvii. 4. * For thy Maker is thine husband, the
Lord of hosts is his name, the Holy One of Israel ;' chap,
liv. 5. In this sense was Christ a Saviour originally, and of
himself; but as he took flesh, to accomplish the work of
our redemption, by tasting death for us, though his own
merciful and gracious will did concur therein, yet was he
eminently designed to that work, and given by his Father,
in love and mercy, contriving the work of our salvation.
And this latter is mentioned not only in the places cited
by our catechist, but also in a hundred more, and not one
of them lying in the least subserviency to Mr. B.'s design.
His last quere is,
'Q. How do the saints expect to be saved by Christ?
* A. Rom. V. 10. Phil. iii. 20, 21.'
The intendment of this question, must be to answer the
general proposal, in what sense Christ is our Saviour, and
how his people are saved by him. Now, however that be
true in itself which is here asserted, and is the exurgency
of the question and answer, as connected, the saints expect-
ing salvation by Christ, in the complete accomplishment
of it by his power in heaven, yet as here proposed to give an
account of the whole sense, wherein Christ is our Saviour,
is most false and deceitful. Christ is a Saviour principally
MEDIATION OF CHRIST. 459
as he was promised, and came to save his people from their
sins, whence he had his name of Jesus, or a Saviour ; Matt.
i. 21. and that by his death ; Heb. ii. 14, 15. or laying down
his life a ransom for us ; Matt. xx. 28. and giving himself a
price of redemption for us, 1 Tim. ii. 6. * by whom we have
redemption by his blood, even the forgiveness of sins ;' Eph.
i. 7. so saving or delivering us from the wrath that is to
come ; 1 Thess. i. Lastly, The salvation, which we have by
Christ, which this chapter in title pretends to discover, is
from sin, the world, Satan, death, wrath, curse, the law,
bearing of us unto acceptation with God, peace, reconcilia-
tion, and glory. But that the doctrines before-mentioned,
without which these things cannot once be apprehended,
may be obscured or lost, are these wholly omitted. Of
the sense of Rom. v. 10. and what is there intended by the
life of Christ, I shall farther treat, when I come to speak
about justification ; and of the whole business under our
consideration of the death of Christ.
CHAP. XVII.
Of the mediation of Christ.
In his seventh chapter he proposeth two questions in ge-
neral, about the mediation of Christ ; answering first, that
he is a Mediator, from 1 Tim. ii. 5. 2. That he is the Me-
diator of the new covenant; Heb. viii. 6. xii. 24. But as to
his work of mediation, what it is, wherein it doth consist,
on what account principally Christ is called our Mediator,
whether he be a Mediator with God for us, as well as a Me-
diator with us for God ; and how he carries on that work ;
wherein he knows the difference between us and his masters
about this matter doth lie, he speaks not one word, nor
gives any occasion to me to enter into the consideration of
it. What I suppose necessary to offer to this head, I shall
do it in the ensuing discourse of the death of Christ, the
ends thereof, and the satisfaction thereby.
And therefore, 1 shall hereunto add his ninth chapter
also, which is concerning remission of sins by Jesus Christ.
The difference between his masters and us, being about the
meritorious and procuring cause of remission of sins by
Christ, which here he mentions not; what is farther to be
460 MEDIATION OF CHRIST.
added thereabout, will fall in also under the consideration
of the death of Christ, and our justification thereby.
His first question is altogether out of question, namely,
* Who shall have remission of sins by Christ?' It is granted,
all, and only believers. ' He that believeth shall be saved,
and he that believeth not, shall be damned ;' Mark xvi. 16.
' To as many as receive him, power is given to become the
sons of God, even as many as believe in his name ;' Johni. 12.
To his next question an answer may be given, that will
suit that following also ; which is the whole of this chapter;
the question is; 'Doth not Christ forgive sins?
*A. Christ forgave you; Col. iii. 13.'
That Christ forgives sins, is taken for granted ; and yet
forgiveness of sin is the supremest act of sovereign divine
power, that God exerciseth in the world. Now Christ may
be considered two ways; 1. Absolutely, as * God over all,
blessed for ever ;' so he forgave sins by his own original au-
thority and power, as the lawgiver, who is able to save and
to destroy. 2. As Mediator, God and man ; and so his
power was delegated to him by God the Father, as himself
speaks ; 'all power is given unto me, in heaven and in earth ;'
and Matt. ix. he saith, that he had * power on earth to for-
give sins,' i. e. given unto him. Now forgiveness of sins,
is either authoritative, or declarative. The latter Christ
delegated to his apostles, and all their successors in the
w^ork of preaching the gospel ; and it is such a power, as a
mere man may be invested withal. Forgiveness of sins,
which we term * authoritative,' being an act of sovereign
divine power, exercised about the law, and persons con-
cerned therein, may be said to be given to Christ two ways.
1. As to the possession of it; and so he hath it from his
Father, as God ; as he hath his nature, essence, and life,
from him. Whence, whatever works the Father doth, he
doth likewise ; quicken, as he quickens ; pardon, as he par-
dons ; as hath been declared. 2. As to the execution of
it, for such an end and purpose ; as the carrying on of the
work of mediation committed to him. And so it is given
him in commission from the Father, who sent him into the
world to do his will ; and in this sense had he, the Son of
man, power to forgive sins, whilst he was in the earth. And
to Mr. B.'s ninth chapter this may suffice.
Christ's prophetical office. 461
CHAP. XVIII.
Of Chrisfs prophetical office.
The eighth chapter in Mr. Biddle is of Christ's prophetical
office, or his entrance into a dealing with Christ, in respect
of his office, as he hath done with him in respect of his per-
son already.
His first question is, 'Is not Christ dignified as with the
title of mediator, so also with that of prophet?
'A. Acts iii. 20. 22.'
Mr. Biddle tells us, chap. 4. that Christ is dignified with
the title of God, though he be not so; and here that he is dig-
nified with the title of a prophet, but leaves it at large whe-
ther he were so indeed or no. We are resolved in the case.
The first promise made of him by God to Adam, was of him
generally as a mediator, particularly as a priest, as he was
to *break the head of Satan, by the bruising of his own heel.
The next solemn renovation of it to Abraham, was of him
as king, taking all nations to be his inheritance. And the
third by Moses after the giving of the law, as a prophet, to
teach and instruct his redeemed people. And a prophet he
is ; the great Prophet of his church; not only dignified with
that title, but so he is indeed,
2. But, says Mr. Biddle, * he is dignified with the title of
a prophet, as well as of mediator.' As though his being a
prophet were contradistinguished from his being a mediator.
Christ's teaching of his people is part of the mediation he
hath undertaken. All that he doth on their part, in offer-
ing gifts and sacrifices to God for them, all that he doth on
the part of God towards them, by instructing and ruling of
them, he doth, as he is the Mediator between God and man,
the surety of the covenant. He is not then a mediator and
a prophet, but he who is the Mediator, is the High Priest
and Prophet of his church. Nor are there any acts, that he
exerciseth on the one or other of these accounts, but they
are all acts of his mediation, and of him as a mediator. Mr.
B. indeed tells us not, what he understands by the mediation
of Christ. His masters so describe it, as to make it all one
with his prophetical office, and nothing else ; which makes
* Gen. iii. 15. Col. ii. 15, 16. Gen. xii. ?. Dent, xviii. 18.
462 Christ's prophetical ovfice.
me somewhat to wonder why this man seems to distinguish
between them.
Many more notions of Mr. Biddle's masters are here
omitted ; as that Christ was not the prophet of his people
under the Old Testament, though by his Spirit he preached
even to those that ''were disobedient in the days of Noah,
and it was the Spirit of Christ, that was in all the prophets
of old, whereby God instructed his church. That he is a
prophet only, because he hath given unto us a new law ;
though he promise effectually to '^open blind eyes, and to
send his Spirit to teach us, and to lead us into all truth,
giving us understanding that we may know him that is
true. But he lays dirt enough in our way, so that we shall
not need farther to rake into the dunghill.
4. I should not have thought that Mr. Biddle could
have taken advantage for his end and purpose from the place
of Scripture he mentions. Acts iii. 20. 22. ' For Moses said
truly, a prophet shall the Lord your God raise up unto you
of your brethren like unto me ;' but that I find him in his
next query repeating that expression, ' like unto me,' and
wresting of it to be the foundation of a conceit plainly jo-
cular. Christ was like to Moses as he was a pro])het, and
like to Aaron, as he was a priest; and like to David as he
was a king. That is, he was represented and typified by all
these, and had that likeness to them, which the antitype
(as the thing typified is usually, but improperly called), hath
to the type. But that therefore he must not only be like
them in the general office wherein the correspondency doth
consist, but also in all the particular concernments of the
office, as by them administered, is to confound the type and
(the antitype, or rather) thing typified. Nor do the words
used either by Moses, Deut, xviii. 18. or by Peter, Acts iii.
22. intimate any such similitude or likeness between Christ
and Moses, us should extend to such particulars as are af-
terward intimated. The words of Peter are, * God shall
raise you up a prophet,' ojq c/ue : rather as he raised up me,
than like to me: not the least similitude being intimated
between them,but in this, that they were both prophets, and
both to be hearkened unto. And so the word used by God
b 1 Pet. iii, 19, 20. i. 11.
«l3n. Ixi. 1. Luke xiv. 18. John xvi. 7— 10. 1 John v. 20.
Christ's prophetical office. 463
to Moses : "jidd ' sicut tu' (a prophet as thou art), doth im-
port: I will raise up one that shall be a prophet as thou art
a prophet. The likeness is only in the offirs. For such a
similitude as should give the least occasion to Mr. Biddle's
following figments there is no colour. And so the whole
foundation being rooted up, the tottering superstruction
will easily fall to the ground. But then to proceed :
* Q. Forasmuch as Christ was to be a prophet like unto
Moses, and Moses had the privilege above other prophets,
that God made not himself known to him in a vision, nor
spake to him in a dream, but face to face, as a man speaketh
to his friend, and shewed to him the similitude of the Lord ;
Exod. xxxiii. 11. Numb. xii. 6 — 8. can you tell any passage
of Scripture which intimateth that Christ did see God be-
fore the discharge of his prophetical office ?
' A. John vi. 45, 46. Not that any man hath seen the
Father, save he which is from God, he hath seen the Father.'
1. This passage is indeed very pretty ; whether the prin-
ciples or the inferences of it are considered.
The principles of it are sundry. 1. That ''God hath a
bodily shape and similitude, face and hands, and the like
corporeal properties. 2. That Moses saw the face of God
as the face of a man.* 3. That Christ was in all things like
Moses, so that what Moses did, he must do also. Therefore,
1. Christ did see the face of God, as a man. 2. He did it
before he entered his prophetical office ; whereunto add, 3.
the proof of all ; ' no man hath seen the Father, save he
who is from God.' That is, Christ only saw the face of
God, and no man else ; when the ground of the whole fiction
is, that Moses saw it before him.
2. Of the bodily shape of God, of Moses seeing his face,
I have already spoken that, which Mr. B. will not take out
of his way. Of Christ's being like Moses, something also
hath now been delivered.
That which Exod xxxiii. 11. in the Hebrew is, ^K CD'3D
CD'^D, panim al panim, the ^eY>tu9.gint have rendered Inwiriov
lv(i)7r'no, that is, ' praesens prsesenti,' ' as one ^present with him :'
^ See chap. iii.
« 'awo Eixo'voj ou yvcuji'^iTtti, ocfiS-aXjUor? ouj^ ojaTcti, oiSavi hixe. Antiphanes. de Deo.
f Facie ill facieni, ita at homines cum hoiuinibus colloquentes solent ; quod refer
ad vocum perceptionem distinctam ; non ad conspicuuiu aliquod : nihil eniin vide-
runt. Grot. Annot. in locum.
464 Christ's prophetical office.
and the Ch^ldee Paraphrast ' veibum ad verbum.' That is,
God dealt with him kindly, and familiarly, not with asto-
nishing terror ; and gave him an intimate acquaintance with
his mind and will. And the same expression is used con-
cerning God's speaking to all the people ; of whom yet it is
expressly said, that they saw no likeness at all ; Deut. v. 4.
If from the likeness mentioned, there must be a same-
ness asserted unto the particular attendencies of the dis-
charge of that office ; then Christ must divide the sea, lift
up a brazen serpent, and die in a mountain, and be buried by
God, where no man could ever know. Moses, indeed, en-
joyed an eminency of revelation above other prophets, which
is called his conversing with God as a friend, and beholding
him face to face; but even in that wherein he is exalted
above all others, he is infinitely short of the great Prophet
of his church; for Moses indeed as a servant was faithful
in all the house of God, but this man is over his house,
whose house we are ; Heb. iii. 5, 6.
3. This figment is for ever, and utterly everted by the
Holy Ghost, John i. 17, 18. where he expressly urges a dis-
similitude between Moses and the only begotten Son, in
that particular, wherein this gentleman would have the
likeness to consist. Herein, says Mr. B. is Christ like to
Moses, that as Moser saw God face to face, so he saw God
face to face. No, saith the Holy Ghost, the law indeed ' was
given by Moses, but no man hath seen God at any time, the
only begotten Son in the bosom of the Father, he hath de-
clared him.' It is true, that it is said of Moses, that God
spake to him ' face to face ;' that is, in a more clear and fa-
miliar manner than he did to other prophets; though he told
him plainly, that he should not, or ' could not see his face,'
Exod. xxxiii. 18, 19. though he gave him some lower mani-
festations of his glory. So that notwithstanding the revela-
tions made to him, no man hatli seen God at any time, but
the only begotten Son. He who is of the same nature and
essence wath the Father, and is in his bosom love, he hath
seen him; John vi. 46. and in this doth Moses, beinir a man
only, come infinitely short of the only begotten Son, in that
he could never see God, which he did. Which is also as-
serted in the place of Scripture cited by J\lr. Biddle.
4. To lay this axe then also to the root of Mr, B.'s tree,
Christ's prophetical office. 465
to cut it down for the fire. The foundation of Christ's pro-
phetical office, as to his knowledge of the will of his Father,
which he was to reveal, doth not consist in his ' being taken
up into heaven/ and there being taught the will of God in
his human nature ; but in that he was the only ' begotten
Son of the Father,' who eternally knew him, and his whole
will and mind, and in the dispensation which he undertook,
revealed him, and his mind, according as it was appointed
to him. In respect indeed of his human nature, wherein he
declared and preached the will of God, he was ^' taught of
God,' being * filled with wisdom and understanding,' by the
Spirit, whereto he was anointed for that purpose ; but as the
* only begotten Son, in the bosom of the Father,' he always
saw him, knew him, and revealed him.
I shall only add, that this fancy of Mr. B. and the rest of
the, Socinians (Socinianism*" being indeed a kind of modest
and subtle Mahometanism) of Christ's seeing" God, as did
Moses, seems to be taken from, or taken up to comply with
the Alcoran, where the same is affirmed of Mahomet. So
Beidavi, on those words of the Alcoran : * Et sunt ex iis qui-
buscum locutus est ipse Deus ;' saith he. * Est hie Moses ;
autjuxta alios Moses et Mahumed, super quibus Pax : Mosi
Deus locutus est ea nocte, qua in exstasi quasi fuit in monte
Sinai. Mahumedi vero locutus est ilia nocte, qua scalis
coelo admotis, angelos vidit ascendere, tunc enim vix jactum
duarum sagittarum ab eo fuit.' How near Moses came is not
expressed : but Mahomet came within two bow-shots of
him : how near the Socinian Christ came, I know not, nor
doth Mr. B. inform us.
But yet as Mr. B. eats his word, as to Moses, and after
he had affirmed, that he saw the face of God, says, he only
saw the face of an angel; so do the Mahometans also, as to
the vision of their prophet, and tell us, that indeed he was
not able to see an angel in his own proper shape, as Socinus
says, we cannot see a spiritual body ; though Mr. B. thinks,
that we may see God's right hand and his left; but of this
you have a notable story in Kessaeus. Saith he, "They' re-
s Luke ii. 52. Isa. Ixi. 1. Heb. i. 9.
■• Socinismus est verecundior, aut subtilior Mahunietismiis. Censemus scripta
SocinianoruniadTurcismum proxime accedere. Censii. Facult. Theol. Leid. An. 1598.
' Traduut da propheta, quod die quodani dixeiit Gabrieli; O Gabriel, opteni te
in specie figurae tuae magnae videre, secundum quam Deus creavit le; dixit Gabriel;
VOL. Vlll. 2 H
466 Christ's prophetical office.
port of the prophet, tliat on a certain day, or once upon a
time, he said to Gabriel: O Gabriel I desire to see thee, in
the form of thy great shape or figure, wherein God created
thee. Gabriel said to him, O beloved of God ; my shape is
very terrible, no man can see it, and so not thou, but he will
fall into a swoon; Mahomet answered, although it be so, yet
I would see thee in a bigger shape : Gabriel, therefore an-
swered ; O beloved of God, where dost thou desire to see me?
Mahomet answered, without the city of jMecca, in the stony
village; says Gabriel, that village will not hold me; there-
fore answered Mahomet, let it be in mount Orphath, that is a
larger and fitter place says Gabriel; away therefore went
Mahomet- to mount Orphath, and behold Gabriel with a
great noise covered the v/hole horizon with his shape; which
when the prophet saw, he fell upon the earth in a swoon ;
when therefore Gabriel, on whom be peace, had returned to
his fonr.er shape, he came to the prophet, and embracing
and kissing him, said to him. Fear not O beloved of God, I
am thy brother Gabriel. The prophet answers ; Thou speak-
est truly O my brother Gabriel, I could never have thought,
that any creature of God had had such a figure or shape.
Gabriel answered, O beloved of God, what would thou say,
if thou sawest the shape of the angel Europhil ?'
They who know any thing of tire Mahometan forgeries
and aboniinations, in applying things spoken of in the Scrip-
ture to their great impostor, will quickly perceive the com-
position of this fiction, from what is spoken of Moses and
Daniel. This lying knave it seems was of Mr. B.'s mind,
that it was not God indeed, but an angel, that appeared to
Moses on mount Sinai ; and thence is this tale, which came
to pass once upon a time. He proceeds :
O ililecte Deo, est ligura niea valdc tcrribilis, nemo earn poteiit viderc, et sic neque
fu, quin aniinl cleliquiuui pnssii'; concidat, repotiit jMr.luimeri, etsi maxinie itasit, ve-
liin tameii te videre in iigtira inajori. iiv'spondit ergo Gabriel, Odilectc Deo ubi me
videre desidcriis? Extra iirbcin jNIeceam resjiondit Rlahiimcd, in viila lajiidosa.
Dixit Gabriel, villa ista me noncapiet; ergo respondi! Mahiimcd, in iiioiite Or-
phatb. Hie intpiit Gabriel locus captiur erit et capacior. Abiit ergo Maliumed in
niontem OrpliaUi, et ccce Gabriel, cum niagno fragore et strepitu, totum ligura sua
opcriens horizontem.quod cum pro|)befa vidisset, concidit, deliquium passus, in ter-
ram. Ubi vero Gabriel, super quo pax, ad priorem rediissel figuram, accessit ad pro-
phetani, eunique aniplexus et osculatus, ita compellavit : ne timeas O dilecte Deo,
sum enim fratcr fuus Gabriel ; dixit pro|)lieta, vera dixisti,0 frater mi Gabriel, iiun-
quaui existimassem uiiam esse Dei creaturam, tanta pra;ditam figura. Kcspondit
Gabriel, O dilecte Deo, quid si igitur videres figuram Europhil angeli. Kessjcus Vit.
Patr. p. I'i. Interpret. Hotting.
CHRIST S PROPHETICAL OFFICE.
467
' Q. From whence doth it appear, that Christ like Moses
heard from God the things that he spake?
'A. John viii. 40. viii. 26. 28. xiv. 8.'
All the difficulty of this question ariseth from those
words, ' like Moses,' and the sense by Mr. B. put tipon them;
how falsely, how inconsistently with himself, with what per-
verting of the Scripture, hath been declared. The Scriptures
in the answer affirm only that Christ heard, and was ' taught
of the Father;' which is not at all denied, but only the modus,
that Mr. B. would impose upon the words, is rejected. Christ
'''heard of the Father,' who taught him as his servant, in the
work of his mediation, by his Spirit, wherewith he was
anointed ; but it is his ' going into heaven,' to hear a les-
son with his bodily ears, which Mr. B. aims at, and labours
under the next query to prove ; how unsuccessfully shall
briefly be demonstrated. Saith he,
* Q. Can you farther cite any passage to prove, that Christ
as a man ascended into heaven, and was there, and came
from God, out of heaven, before he shewed himself to the
world, and discharged his prophetical office : so that the
talking of Moses with God, in the person of an angel, bear-
ing the name of God, was but a shadow of Christ's talking
with God ?
'A. John iii. 13. vi. 38. 51. vii. 32, 33. 41, 42. 57, 58.
viii. 29. xiii. 1, 2. xvi. 28—30. xvii. 8.'
We are come now to the head of this affair, to that which
has been aimed at all along in the former queries. The sum
is ; Christ until the time of his baptism, was ignorant of the
mind and will of God, and knew not what he was to do, or
to declare to the world, nor what he came into the world for,
at least only in general. But then when he was led into the
wilderness, to be tempted, he' Vv'as wrapped up into heaven,
and there God instructed him in his mind and will, made
him to know the message that he came to deliver, gave him
the law that he was to promulge, and so sent him down
again to the earth to preach it. Though the Scripture says,
that he knew the will of God, by being his only ""begotten
Son, full of grace and truth,' and that he was ' full of the
^ Isa. xlii. 1. 19. Pliil.iv. 7. Isa.Jii. 13. Isi. 1.
• Sraalcius de Divin. Cliiisti.cap. 4.
"' John i. 18. Luke iv. 1. Isa. Ixi. 1. Matt. iii. 15—17.
2 H 2
468 Christ's prophetical office.
Spirit,' when he went to the wilderness, being by him anointed
to preach the gospel; though at his solemn entrance so to do,
the heavens were opened, and the Holy Ghost descended on
him in the form of a dove, God giving solemn testimony to
him, and charge to hear him, yet because Mr. B,'s masters
are not able to answer the testimonies of Scripture, for the
divine nature of Christ, which affirm that he was in heaven be-
fore his incarnation, and came down to his work by incarna-
tion, this figment is set on foot to the unspeakable dishonour
of the Son of God. Before I proceed farther in the examina-
tion of this invention, and detection of its falsehood, that it
may appear, that Mr. B. made not this discovery himself, by
his impartial study (as he reports) of the Scripture, it may not
be amissto inquire after the mind of them in this business,
whose assistance Mr. B. has in some measure made use of.
The Racovian Catechism gives us almost the very same
question and answer. *Unde apparet, Christum nobis Dei vo-
luntatem perfecte manifestasse? Hinc, quod ipse Jesus per-
fectissima ratione eam a Deo in ccelis sit edoctus, etad eam
hominibus publicandam e ccelo magnifice sit missus, et eam
perfecte iisdem annuntiavit. Ubi vero scriptum est, Chris-
tum fuisse in ccelo, et a ccelo missum;' John vi. 38. iii. 13.
Catech. Racov. de Offic. Christi Prophetico, Qu. 4, 5.
* Whence is it manifest, that Christ revealed the will of God
perfectly unto us? Hence, because Jesus himself was in a
most perfect manner taught it of God in heaven, and was
sent from heaven magnificently for the publishing of it to
men, and did perfectly declare it to them. But where is it
written, that Christ was in heaven, and was sent from hea-
ven ;' John vi. 38. And so do they proceed with the places
of Scripture here cited by Mr. B. The same Smalcius spends
one whole chapter in his book of the Divinity of Christ,
whose title is, * De initiatione Christi ad munus Propheti-
cum;' to declare and prove this thing; that Christ was so
taken up into heaven, and there taught the mind of God,
Smal. de Divin- Jes. Christ, cap. 4. only in this he seems to be
at variance with Mr. B. that he denies, that Moses saw the
face of God, which this man makes the ground of affirming,
that Christ did so. But h^re Mr. B. is at variance also with
himselfjin the end of the last question, intimating that Moses
saw only the face of an angel that bare the name of God,
Christ's prophetical office. 469
which now serves his turn as the other did before. Ostoro-
dus in his Institutions, cap. 16. pursues the same business
with vehemency, as the manner of the man was ; but Smal-
cius is the man, who boasts himself to have first made the
discovery ; and so he did, as far as I can find ; or at least,
he was the first that fixed the time of this rapture, to be
when he was in the wilderness. And saith he, ' hoc rayste-
rium nobis a Deo per sacras literas revelatum esse plurimum
gaudemus.' (idem ibid.) And of all his companions, this
man lays most weight on this invention; his 8th chap, in the
refutation of Martinus Smiglecius de Verbi incarnat.natur. is
spent in the pursuit of it. So also is a good part of his book
against Ravenspergerus. Socinus himself ventures at this
business, but so faintly and slightly, as 1 suppose in all his
writings there is not any thing to be found, wherein he is
less dogmatical ; his discourse of it, is in his first answer to
the Parianesis of Volanus, pp. 38 — 40. One" while he says
the words are to be taken metaphorically ; then, that Christ
was in heaven in his mind and meditation : and at last, it may
be ' was taken into heaven,' as Paul was.
To return to our catechists, and to the thing itself, the
reader may take of it this brief account.
1. There is indeed in the New Testament abundant men-
tion of our Saviour's coming down from heaven, of his coming
forth from God, which in what sense it is spoken hath been
fully before declared. But of his being taken up into heaven
after his incarnation before his death, and being there taught
the mind of God, and the gospel which he was to preach,
there is not one word nor syllable. Can it be supposed, that
whereas so many lesser things are not only taken notice of,
but also to the full expressed with all their circumstances ;
that this, which according to the hypothesis of them with
" Aut verba Christi sine ullo prorsus tropo interpretanda sunt, et proinde ex ipsis
ducta argumentatio vestra, penitus dissolvetur: aut si tropus aliquis in Christi verbis
admittendus est, non videmus, cur non potius dicanuis, ideo dixisse Christum filiuru
hominis fuissc in caslo, antequam post resurrectionem eo ascenderet, quia jam ante
illud tenipus, non niodo in Cfelo inente, et cogitatione perpetuo versabatur, verum
etiani omnia ceelestia, id est arcana qujeque divinissima, et ipsa omnia quse in caelo
sunt, et fiunt, adeo cognitaet perspecta habebat, utea tanquam praesentia intueretur:-
et ita quamvis in terris degens, in ipso taraen caslo comniorari dici possit. — Nam in
caelo antequam moreretur revera esse potuit, postquam ex Maria iiatus est : nee so-
lum potuit, sed (ut ita dicamus) debuit; si enini liomo ille Paulus Cliristi servus, ad
tertiuin usque cselum ante murium raptus est, nullo pacto nobis vcrisimile sit, Cliris.?
turn ipsum ante mortem in caelo iiou fuisse. Socin. Resp. prior, ad Par. vol. pp.
38—40,
470 Christ's prophetical office.
whom we hare to do, is of such importance to the confirma-
tion of his doctrine, and upon a supposition of his being a
mere man, eminently suited to the honour of his ministry,
above all the miracles that he wrought, that he, and all his
followers, should be utterly silent therein? That when his
doctrine was decried for novelty and folly, and whatever is
evil and contemptible, that none of the apostles in its vindi-
cation, none of the ancients against the Pagans should once
make use of this defensative, that Christ v;as taken up into
heaven, and there instructed in the mind of God. Let one
word, testimony, or expression be produced to this purpose,
that Christ was taken up into heaven, to be instructed in
the mind of God, before his entrance upon his office, and
let our adversaries take the cause. If not, let this story be
kept in the old golden legend, as a match for any it contains.
2. There was no cause of this rapture or taking of Christ
into lieaven. That which is assigned, that there he might be
taught the gospel, helps not in any measure. For the Scrip-
ture not only assigns other causes of his acquaintance with
the mind and will of God, namely, his oneness with the Fa-
ther, being his °only begotten Son, his Word and Wisdom, as
also (in respect of his condescension to the office of media-
tion), his being anointed with the fulness of the Spirit, as
was promised and prophesied of him ; but also affirms,
that this was accomplished both on him, and towards him,
before such time as this fiction is pretended to fall out.
Instantly upon his baptism Luke tells you, that he was
TrXrjpijc TTvevjuaTog ayiov, ' full of the Holy Ghost ;' chap. iv. 1.
which was all that was required to give hi-m a full furnish-
ment for his office, and all that was promised on that account.
This answers what he expresses to be necessary for the dis-
charge of his pro])hetical office : ttAtjjOjjc irvtvfxaToq ayiov, is
as much as '^y 'HX nn, Isa. Ixi. \. and upon that he says.
He hath sent me to preach : God also solemnly bare witness
to him from heaven, to the same purpose, Matt. iii. 17. And
before this, John affirms, that he was the ' light of the world,
the true light, which lighteth every man coming into the
world;' John i. 9. which how he should be, and yet himself
he in darkness not knowing the will of God, is not easily to
be apprehended.
• J.ohn i. 18 . i. 1. Prov. viii. 15—18. Col. ii.5. Heb. i. 0. Tohn iii. 34.
Christ's prophetical office. 471
3. To what purpose served all that glory at his baptism ;
that solemn inauguration, when he took upon him the imme-
diate administration of his prophetical office in his ovv.rqper-
son, if after this he was to be taken up into heaven, to be
taught the mind of God? To what end were the heavens
opened over him ? To what end did the Holy Ghost descend
upon him in a visible shape, which God had appointed as a
sign, whereby he should be known to be the great Prophet,
John i. 32. 35? To what end was that voice from heaven,
*This is my beloved Son in whom I am well pleased ?' I say
to what end were all these, if after all this he was ignorant of
the gospel, and of the will of God, and was to be taken up
into heaven to be instructed ?
4. If this must be supposed to be, without any mention,
yet why is it said always, that Christ came from heaven to the
earth ? If he was first on the earth, and was taken into heaven,
and came again to the earth, he had spoken to the under-
standing of men, if he had said I am returned from heaven ;
and not as he doth, 'I am come from heaven.' This in lesser
matters is observed. Having gone out of Galilee to Jordan
and coming again, it is said, ''he returned from Jordan, Luke
iv. 1. and having been with the Gadarenes, upon his coming
to the other side from whence he went, it is said, he ^returned
from the Gadarenes back again, Luke viii. 40. But where
is it said that he returned from heaven, which on the suppo-
sition that is made, had alone in this case been proper ? which
propriety of speech is in all other cases every where observed
by the holy Mi iters.
5. It is said, that Christ entered once into the holy place,
and that having 'obtained eternai iudemption ;' Heb. ix. 12.
yea, and expressly that he ought to suffer before he Sv^ en-
tered ; Luke xxiv. 26. but according to these men, he went
twice into heaven : once before he smTered, and had obtained
eternal redemption, and once afterward. It may also be ob-
served, that when they are pressed to tell us some of the
circumstances of this great matter, being silent to all other,
they only tell us that they ""conjecture the time to be in the
space of that forty days, wherein he was in the wilderness ;
on purpose through the righteous judgment of God to en-
tangle themselves in their own imaginations, the Holy Ghost
P 'TffE!rTp£if)£v. 1 '£v rf v7ro3-rfii4-ai. ^ Saialciiis (le Diviii. Cl)rist. caj) 4.
472 Christ's prophetical office.
aflnrming expressly, that he was the "whole forty days in the
wilderness, amongst the wild beasts;' Mark i. 13.
Enough being said to the disprovement of this fiction, I
shall very briefly touch upon the sense of the places, that are
produced to give countenance thereunto. 1. In most of the
places insisted on, there is this expression, * He that came
down from heaven,' or, * I came down from heaven ;' so John
vi. 32, 33. 38. 41, 42. 51. 57, 58. iii. 30—32. hence this is
the conclusion; if our Saviour came down from heaven,
then after he had lived some time in the world he was taken
up into heaven, there to be taught the mind of God : he that
hath a mind to grant this consequence, is willing to be these
men's disciple. The Scripture gives us another account of
the intendment of this phrase. Namely, that the ' Word' was
with God, and the Word was God, and the Word was made
flesh, and dwelt amongst us,' and his glory was seen, 'as the
glory of the only begotten Son of God ;' so that it is not a
local descension, but a gracious condescension, that is inti-
mated, with his voluntary humiliation, when he who was in
the * form of God humbled himself to take upon him the
form of a servant,' therein to learn obedience. So that these
expressions yield very little relief to our adversary.
2. The second sort are those, wherein he is said to come
'forth from God,' or 'from the Father;' this is expressed,
John iii. 42. xiii. 1. 3. xvi. 28—30. xvii. 3. xvi. 27. from
whence an argument of the same importance with the former,
doth arise. If Christ came from God, from the Father, then
after he had been many years in the world, he was taken into
heaven, and there taught the gospel, and sent again into the
world. With such invincible demonstrations do these men
contend. That Christ came from God, from the Father, that
is, had his mission and commission from God, as he was Me-
diator, the great Prophet, Priest, and King of his church,
none denies, and this is all that in those places is expressed.
Of which afterward.
3. Some particular places are yet remaining. The first is
John iii. 13. ' No man hath ascended into heaven, but he that
came down from heaven, the Son of man which is in heaven.'
That, 'which is,' Mr, B. renders rather, 'which was :' whether
with greater prejudice to his cause, or conscience I know not.
'Kai nv ixii" tv TJt l^n/txai, hfjLe^af Tig-ira^aKoyra, ' John i. 1, 2. 14.
Christ's prophetical office. 473
To his cause, in that he manifests, that it cannot be defended
without corrupting the word of God : to his conscience, by
corrupting it to serve his own ends and turn accordingly.
The words are, 6 wv iv t(^ ovpavi^, which will by no means
admit of his corrupting gloss.
I say then, let the words speak themselves, and you need
no other to cut the throat of the whole cause, that this man
hath undertaken to manage. He that speaks is the Son of
man, and all the time of his speaking he was in heaven.
He (saith he) is in heaven : in his human nature he was then
on the earth, not in heaven ; therefore he had another na-
ture, wherein at that time he was in heaven also. He who
was so, being the Son of man ; and what then becomes of
Mr. B.'s Christ? And what need of the rapture whereof he
speaks.
For the 'ascending into heaven,' mentioned in the begin-
ning of the verse, that it cannot be meant of a local ascent
of Christ in his human nature, antecedent to his resurrec-
tion, is evident, in that he had not yet descended into the
lower parts of the earth, which he was to do before his local
ascent. Eph. iv. 9, 10. The ascent there mentioned, answers
the discourse that our Saviour was then upon, which was to
inform Nicodemus in heavenly things ; to this end he tells
him (ver. 12.) that they were so slow of believing, that they
could not receive the plainest doctrine, nor understand even
the visible things of the earth, as the blowing of the wind,
nor the causes and issue of it: much less did they under-
stand the heavenly things of the gospel which none (saith
he, ver. 13.) hath pierced into, is acquainted withal, hath
ascended into heaven, in the knowledge of, but he who is in
heaven, and is sent of God into the world to instruct you.
He who is in heaven in his divine nature, who is come down
from heaven, being sent of God, having taken flesh, that he
might reveal and do the will of God, he, and none but he,
hath so ascended into heaven, as to have the full knowledge
of the heavenly things whereof I speok. Of a local ascent
to the end and purpose mentioned, there is not the least syl-
lable.
Thus, I say, the context of the discourse seems to exact
a metaphorical interpretation of the words : our Saviour in
them informing Nicodemus of his acquaintance with heaven-
474 Christ's prophetical office.
ly things, whereof he was ignorant. But" yet the propriety
of the word may be observed without the least advantage to
our adversaries ; for it is evident, that the words are ellip-
tical ; ovceig ava/Sc'/SjjKtv tig tov oijfpavov, u fii) 6 vlbg, ascend
must be repeated again to make the sense complete : and
why may not, nlXXei ttva/3rjvot be inserted, as well as ava/St-
j3r)k£. So are the words rendered by Theophilact : and in
that sense relate not to what was before, but what was to
be. And an instance of the necessity of an alike supple-
ment, is given in Matt. xi. 27. moreover some suppose, that
avct/3tj3)7K£r, affirming the want of a potential conjunction,
as av, or the like, (which the following exceptive tl /^irj re-
quire) in the place, is not to be taken for the act done, but
for the power of doing it : of which examples may be given :
so that the propriety of the word may also be preserved,
without the least countenance afforded to the figment under
consideration.
The remaining place is, John vi. 62. 'What and if you
shall see the Son of man ascending up where he was before;'
oTTov r}v TO TTpornoov. That Christ uas in heaven before his
local ascent thither in his hunian nature, is part of our jjlea
to prove his divine natui\j, and what will thence be obtiiined
I know not.
And this is the first attempt that these gentlemen make
upon the prophetical o.iice of Christ ; he did not know the
will of God, as the only begotten Son of the Fatb-ev in hi«
bosom ; he was not furnished for the declaring of it, in his
own immediate ministry, by the unction of the Holy Ghost,
and his being filled thet'ewith ; he was not solemnly inau-
gurated thereunto by the glorious presence of the Father,
and the Holy Ghost with him, one in a voice, and the other
in a bodily shape, bearing wilness to him, to be the Prophet
sent from God ; but being for many years ignorant of the
gospel, and the will of God, or what he came into the world
to do, he was no man knows where, when, nor how, rapt into
heaven, and there taught and instructed in tiie mind of God,
(as Mahomet pretended he was also), and so sent into the
world, after he had been sent into the world many a year.
Here the Racovians add,
'i'iieopli. in loc.
Christ's prophetical office. 475
* Q. What^ is that will of God which by Christ is revealed ?
'A. It is the new covenant, which Christ in the name of
God, made with human kind, whence also he is called the
Mediator of the new covenant.'
1. It seems then that Christ was taken into heaven, to be
taught the new covenant, of which before he was ignorant ;
though the very name that was given him before he was born
contained the substance of it : Matt. i. 21. 2. Christdidnot
make the covenant with us as Mediator ; but confirmed and
ratified it, Heb. ix. 15 — 17. God gave him in the covenant
which he made ; and therefore is said to give him 'for a co-
venant,' Isa. xiii. 6. 3. The covenant of grace is not made
with all mankind, but with the seed of tl\e woman. Gen. iii,
15. Gal. iii. 16. Rom. ix. 7, 8. 4. Christ is not called the
Mediator of the covenant, because he declared the will of
God concerning it, but because he gave hi^ life a ransom for
those with whom it is made, 1 Tim. ii. 5, 6. and the pro-
mises of it were confirmed in his blood, Heb. ix. 15. x. 16.
28. 5. This covenant was not first made, and revealed, when
Christ taught in his own person. It was not only made, but
confirmed to Abraham in Christ, four hundred and thirty
years before the law. Gal. iii. 17. yea, ever since the en-
trance of sin, no man hath walked with God but in the same
covenant of grace : as elsewhere is declared.
Let us see what follows in Mr. B. says he,
' Q. You have already shewed that Christ was like unto
Moses, in seeing God, and hearing from him the things
which he spake, but Moses exceeded all other prophets like-
wise in that he only was a lawgiver; was Christ therefore
like unto Moses in giving of a law also, and is there any
mention of this law?
* A. Gal. vi. 2. Fulfil the law of Christ, Rom. iii. 27. by
the law of faith. Jam. ii. 12. by the law of liberty. Jam. i. 25.'
That Moses did not see the face of God hath been shewed,
andMr.Biddle confesseth the same. That Christ was notrapt
into heaven for any such end or purpose as is pretended, that
he is not compared to Moses as to his initation into his pro-
phetical office, that there is no one word in the Scripture
^ Qua2 vero est ilia voluntas Dei per Jesum nobis patefacta ? — Est illud foedus no-
vum, quod cura getiere humane Ghristus nomine Dei pepigit, unde etiara Mediator
novifaederis vocatur : Heb. viii.6. 1 Tim. ii. 5. Catech. Rbg. fleTrophet. num. Chiisii.
476 Christ's prophetical office.
giving countenance to any of these figments hath been evinc-
ed. Nor hath Mr. Biddle shewed any such thing to them,
who have their senses exercised to discern good and evil;
what apprehensions soever his catechumens may have of his
skill and proofs.
2. What is added to this question will be of an easy dis-
patch. The word 'law' may be considered generally, as to
the nature of it, in the sense of Scripture, for a revelation of
the mind of God; and so we say Christ did give a law, in
that he revealed fully and clearly the whole mind of God, as
to our salvation and the obedience he requireth of us. And
so there is a law of faith ; that is, a doctrine of faith, oppo-
site to the law, as to its covenant ends simply so called. And
he also instituted some peculiar significant ceremonies, to
be used in the worship of God ; pressing in particular in his
teaching, and by his example, the duty of love, which thence
is particularly called a new commandment, and the law of
Christ, Gal. vi. 2. even that which he did so eminently prac-
tice : as he was a teacher, a prophet come out from God, he
taught the mind, and will, and worship of God ; from his
own bosom, John i. 18. Heb. i, 1. And as he was and is the
King of his church, he hath given precepts and laws, and
ordinances, for the rule and government thereof, to which
none can add, nor from them any detract. But take the
word * law,' strictly, in reference to a covenant end, that he
which performs it shall be justified by his performance there-
of; so we may say, he gave the law originally as God, but
as Mediator he gave no such law, or no law in that sense,
but revealed fully and clearly our justification with God upon
another account ; and gave no new precepts of obedience,
but what were before given in the law, written originally in
the heart of man by nature, and delivered to the church of
the Jews by Moses in the wilderness; of which in the chap-
ter of justification.
For the places quoted by Mr. Biddle, that of Gal. vi. 2.
'Bear ye one another's burdens, and so fulfil the law of Christ,'
speaks only of that one command of brotherly love and for-
bearance, which is called peculiarly, as I said, ' a new com-
mandment,' though the Jews had it from the beginning ; and
'law of Christ,' because of the eminent accomplishment of the
it by him, 'who loved us, and gave himself for us,' transmit-
Christ's prophetical office. 477
ting it anew to us, with such new motives and inducements,
as it had not received before, nor ever shall again. The ' law
of faith' mentioned, Rom. iii.27. is no more but the doctrine
of the gospel, and of justification without the works of the
law, that is, all works commanded by what law soever : as the
whole doctrine of the word of God is called 'the law,' near
an hundred times in the Psalms. The * law of faith' is that
which is opposed to the ' law of works,' as a means of obtain-
ing righteousness, which is not by obedience to new com-
mands.
The places in James ii. 12. i. 25. speak directly of the
moral law, which is manifestby that particular enumeration
of its precepts, which we have subjoined, ver. 13, 14.
3. But Mr. Biddle's masters have a farther reach in the
asserting Christ to have given a new law ; namely, whereas
they place justification as a consequent of our own obedi-
ence, and observing how impossible it is to do it, on the
obedience yielded to the moral law, the apostle having so
frequently and expressly decried all possibility of j ustifi-
cation thereby, they have therefore feigned to themselves,
that Christ Jesus hath given a new law, in obedience where-
unto we may be justified ; which when they attempt to prove,
it will be needful for them to produce other manner of evi-
dences, than that here by Mr. B. insisted on, which speaks
not one word to the purpose in hand ; but that this is the in-
tendment of the man is evident from his ensuing discourse.
Having reckoned up the expositions of the law, and its
vindication given by our Saviour, Matt. v. in the next query,
he calls them very ignorantly the law of faith, or the new
covenant. If Mr. B. knows no more of the new covenant,
but that it is a new law given by our Saviour, Matt. v. 6, 7.
(as upon other accounts) I pity the man ; he proceeds.
' Q. Doth not Christ then partly perfect, partly correct the
law of Moses: what is the determination of Christ concern-
ing this matter ? A. Matt. v. 21—24.'
1. The reason of this query, I acquainted the reader
with before. These men seeking for a righteousness as it
were by the works^ of the law, and not daring to lay it upon
that, which the apostle doth expressly so often reject, they
strive to relieve themselves with this ; that our Saviour hath
y 'n? 1^ e^yaiv wfjiov, Rom. ix. 32.
478 Christ's prophetical office.
so dealt with the law as here is expressed ; so that to yield
obedience to it now as mended, perfected, and reformed,
must needs be sufficient to our justification.
2. Two things are here affirmed to be done by the Lord
Christ, in reference to the law of P*Ioses, as it is called,
that is, the moral law, as is evident by the following in-
stances, given to make good the assertion ; first, that he
perfects it, secondly, that he corrects it ; and so a double
imputation is laid on the law of God. 1. Of imperfection.
2. Of corruption, that needed amendment or correction.
Before I proceed to examine the particular instances,
whereby the man attempts to make good his insinuation,
the honour of God and his law, requires of us, that it be
vindicated from this double calumny, and demonstrated to
be neither imperfect, nor to stand in need of correction.
1. For its perfection we have the testimony of God him-
self expressly given thereunto, Psal. xix. 7. 'The law of
the Lord is perfect converting the soul.' It is the ' perfect
law of liberty,' James i. 25. Yea so perfect, as that God hath
forbidden any thing to be added to it, or to be taken from
it; Deut. xiii. 32.
2. If the law wants perfection, it is in respect of its es-
sential parts, or its integral parts, or in respect of degrees.
But, for its essential parts it is perfect, being in matter and
form, in sense and sentence,^ divine, holy, just, good. For
its integrals, it compriseth the whole duty of man ; Eccles.
xii. and the last; which doing he was to live; and for the
degrees of its commands, it requireth that we love the Lord
our God with all our hearts, and all our souls, and our neigh-
bours as ourselves ; which our Saviour confirms as a rule
of perfection; Matt. xxii. 37.
3. If the law of God was not perfect, but needed correc-
tion, it is either because God could not, or would not give
a perfect and complete law ; to say the first, is blasphemy ;
for the latter, there is no pretence for it. God giving a law
for his service, proclaiming his wisdom and holiness to be
therein, and that if any man did perform it, he should live
therein, certainly would not give such a law, as by its im-
perfection should come short of any of the ends and pur-
poses, for which it was appointed.
^ Rom. vii.
Christ's i>rophetical office. 479
4. The perfection of the law is hence also evinced; that
the precepts of Christ wherein our obedience requires us to
be perfect, are the same, and no other than the precepts of
the law; his new commandment of love is also an old one;
1 John ii. 7, 8. which Christ calls 4ns new command ; John
xiii. 34. and the like instances might be multiplied; neither
will the instance of Mr. B. evince the contrary which he ar-
gues from Matt. v. for that Christ doth not in that chapter
correct the law, or add any new precept thereunto, but ex-
pounds and vindicates it from the corrupt gloss of the
scribes and pharisees, appears,
1. From the occasion of the discourse, and the proposi-
tion which our Saviour makes good, establisheth, and con-
firmeth therein ; which is laid down, ver. 21. 'Except your
righteousness exceed the righteousness of the scribes and
pharisees, you cannot enter into the kingdom of heaven.' In
pursuit of this proposition, he manifesteth what their rioh-
teousness was, by examining their catechism upon the com-
m.andments, and the exposition they made therein of them.
It is not the righteousness of the law that our Saviour re-
jects, and requires more in his disciples, but that of the
pharisees, whom he everywhere called hypocrites; but for
the law he tells them a tittle of it shall not pass away, and
he that keeps it shall be called great, or be of great esteem
in the kingdom of God; and the good works, that our Sa-
viour then required in his disciples, are no other but those
that were commanded in the law.
2. The very phraseology, and manner of speech here
used by our Saviour, manifests of whom, and concerning
what he speaks; you have heard that it was said to them of
old time; you have heard, not you have read; you have
heard it of the scribes and pharisees, out of Moses' chair
they have told you, that it was thus said ; and you have
heard that it was said to them of old ; not that it was writ-
ten, that it was written in the law, the expression whereby
he citeth what was written. And it was said to them of
old ; the common pretence of the pharisees in the imposing
their traditions, and expositions of the law. It is the tra-
dition of the elders ; it was said to them, by such and such
blessed masters of old.
3. Things are instanced in, that are no where written in
480 Christ's prophetical office.
the law, nor ever were ; as that, * thou shalt love thy neigh-
bour, and hate thine enemy ;' which is so remote from the
law, as that the contrary is directly commanded, Levit.
xix. 18. Exod. xxiii. 4, 5, Prov. xxi. 21, 22. To them who
gave this rule, * thou shalt love thy neighbour, and hate thine
enemy,' doth Christ oppose himself. But those were the
scribes and pharisees in their corrupt glosses, from which
God's law is vindicated, not in itself before corrupted.
4. Whose saying Christ rejects, their sayings he did not
come to fultil ; but he came to fulfil and accomplish the
law, and therefore, it is not the law, and the sentence
thereof, that he rejects in that form of speech, 'But I say
unto you.'
Before I come to the consideration of the particular in-
stances given by Mr. B. a brief consideration of what is
offered to this purpose by Smalcius, in his Racovian cate-
chism, may be premised. His first chapter about the pro-
phetical office of Christ, is ' de praeceptis Christi, quae legi
addidit,' ' of the precepts of Christ, which he added to the
law.' And therein this is his first question and answer.
* Q. What* are the perfect commands of God, revealed by
Christ?
' A. Part of them is contained in the precepts given by
Moses, with those which are added thereunto in the new
covenant; part is contained in those things, which Christ
himself prescribed.'
The commands of God, revealed by Jesus Christ, are
here referred to three heads. 1. The ten commandments
given by Moses ; for so that part is explained in the next
question, where they are said to be the decalogue. 2. The
additions made by Christ thereunto. 3. His own peculiar
institutions.
As to the first, I desire only to know how the ten com-
mandments were revealed by Jesus Christ. The catechist
confesseth that they were given to Moses, and revealed by
that means; howare they then said to be revealed by Christ:
if they shall say, that he may be said to reveal them, be-
cause he promulged them anew, with new motives, reasons,
» Quaenam sunt perfecta mandata Dei per Christiiin patefacta ? — Pars eorum conti-
neturin praeceptis a Mose traditis, una cum iis, quae sunt els iit novo foedereaddita.
Pars vero continetur ia iis, quae peculiarilcr ipse Christus praBscripsit.
Christ's prophetical office. 481
and encouragements, I hope he will give us leave to say
also, that what he calls ' a new commandment,' is not so
termed in respect of the matter of it, but its new enforce -
ment by Christ; we grant Christ revealed that law of Moses,
with its new covenant ends, as he was the great prophet of
his church, by his Spirit, from the foundation of the Vv'orld ;
but this Smalcius denies.
2. That Christ made no new additions to the moral law,
hath been partly evidenced from what hath been spoken
concerning the perfection thereof, with the intention of our
Saviour in that place, and those things wherein they say
these additions are found and do consist, and shall yet far-
ther be evinced, from the consideration of the particulars
by them instanced in.
3. It is granted, tliat our blessed Saviour did for the
times of the New Testament institute the two ordinances of
baptism and the Lord's supper, in the room of them, which
together with their representation of the benefits, which be-
lievers receive by him, did also prefigure him as to come.
But 1. These are no new law, nor part of a nevv^ law, with a
law design in them. 2. Though there is an obedience in
their performance yielded to God and Christ, yet they belong
rather to the promise than the precepts of Christ ; to our
privilege, before unto our duty.
In the progress of that catechist, after some discourse
about the ceremonial and judicial law, with their abolition,
and his allowance of magistrates among Christians, notwith-
standing; (which they do, upon condition he shed no blood
for any cause whatever;) he attempts in particular, to shew
what Christ added to the moral law, in the several precepts
of it. And to the first he says, that Christ added two things :
1. In that he prescribed us a certain form of prayer; of
which afterward, in the chapter designed to the considera-
tion of what Mr. B. speaks to the same purpose. 2. That
we acknowledge himself for God, and worship him ; of
which also in our discourse of the kingly ofRce of Christ.
To the second, he says, is added in the New Testament, not
only, that we should not worship images, but avoid them
also ; which is so notoriously false, the avoiding of images
of our own making, being no less commanded in the Old
VOL. VIII. 2 I
482 Christ's prophetical office.
Testament than in the New, that I shall not insist thereon.
The residue of his plea is the same with Mr. B.'s from Matt.
V. where what they pretend shall be considered in order.
To consider then briefly the particular instances : the
first is in reference to the sixth commandment, * Thou shalt
not kill.' This the Pharisees so interpreted, as that if a
man kept himself from blood, and from causing the death
of another, he ivas righteous, as to the keeping of this com-
mandment. Our Saviour'' lets his disciples know that there
is a closer, and nearer sense of this law : I say unto you, in the
exposition of this commandment, that any rash anger, anger
without a cause, all offence given proceeding from thence,
in light vilifying expressions, such as 'raca,' much more all
provoking taunts and reproaches, as ' thou fool,' are forbidden
therein, so as to render a man obnoxious to the judgment of
God, and condemnation in their several degrees of sinful-
ness ; as there were amongst themselves several councils,
according to several offences ; the judgment, the council,
and utter cutting off, as a child of hell. Hence then, having
manifested the least breach of love and charity towards our
brother to be a breach of the sixth commandment, and so
to render a man obnoxious to the judgment of God, in se-
veral degrees of sin, according as the eruptions of it are,
he proceeds in the following verses to exhort his disciples
to patience, forbearance, and brotherly love, with readiness
to agreement and forgiveness, ver. 20 —26.
2. In the next place, he proceeds to the vindication, and
exposition of the seventh commandment, ver. 27. 'Thou
shalt not commit adultery :' which the Pharisees had so ex-
pounded, as that if a man kept himself from actual unclean-
ness, however he lived loosely, and put away his wife at his
pleasure, he was free from the breach thereof. To give them
the true meaning and sense of this commandment, and far-
ther to discover the hypocrisy of the Pharisees, he lets them
know ;
1. That the concupiscence of the heart, and inordinate
desire of any person, is the adultery here no less forbidden,
than that of actual uncleanness, which the law made death.
>> See a full and clear exposition of this place by Dr. Lighlfoot, in bis preface to the
Harmony of the Gospel.
Christ's prophetical office. 483
And certainly he must needs be as blind as a Pharisee, who
sees not that the uncleanness of the heart, and lust after
woman was forbidden by th-e law, and under the Old Testa-
ment.
2. As to their living with their wives, he mentions in-
deed the words of Moses, ' whosoever shall put away his
wife, let him give her a bill of divorcement ;' but opposeth
not himself thereunto at all, but only shews, that that permis-
sion of divorce is to be interpreted according the rule and
instruction given in the first institution of marriage, (as af-
terward, on another occasion he explains himself. Matt, xix.)
and not that men might therefore for every cause, that the}'-
would or could pretend, instantly put away their wives, as
the Pharisees taught men to do ; and as Josephus, one of
them testifies of himself, that he did, * I put away my wife,'
saith he, 'because she did not please me.' No, saith our Sa-
viour, that permission of Moses is not to be voxtended beyond
the just cause of divorce, as it is by the Pharisees, but made
use of only in the case of fornication ; ver. 27, 28. and there-
upon descends to caution his disciples, to be careful and
circumspect in their walking in this particular, and not be
led by an offending eye or hand (the beginning of evil), to
greater abominations.
3. In like manner doth he proceed in the vindication of
the third commandment; the Scribes and Pharisees had in-
vented, or approved of swearing by creatures, the temple,
altar, Jerusalem, the head, and the like ; and thereupon
raised many wicked and cursed distinctions, on purpose to
make a cloak for hypocrisy and lying, as you may see. Matt,
xxiii. 16 — 18. If a man sware by the temple, it is nothing ;
he is not bound by his oath ; but if he sware by the gold of
the temple, he is obliged. In like manner did they distin-
guish of the altar and the gift; and having mixed these
swearings and distinctions, in their ordinary conversations,
there was nothing sincere, or open, and plain, left amongst
them. This wicked gloss of theirs (being such as their suc-
cessors abound withal to this day) our blessed Saviour de-
cries ; and commands his disciples /o use plainness and
simplicity in their conversation, in plain afiirmations and
negations, without the mixture of such profane and cursed
execrations; ver. 34 — 37, which, that it was no new duty, nor
2 I 2
484 Christ's prophetical office,
unknown to the saints of the Old Testament, is known to all
that have but read it.
4. In matter of judgment between man and raan,he pro-
ceeds in the same manner ; because the law had appointed
the magistrate to exercise talionem in some cases, and to
take an eye for an eye, and a tooth for a tooth, the blind
Pharisees wrested this to countenance private men in re-
venging themselves, and pursuing them who had injured
them with an hostile mind at least until the sentence of the
law was executed on them. To root out the rancour and ma-
lice of the minds of men, which by this means were nourish-
ed, and fomented in them, our Saviour lets them know, that
notwithstanding that procedure of the magistrate by the
law, yet indeed all private revenges were forbidden, and all
readiness to contend with others : whicli he amplifieth in
the proposal of some particular cases ; and all this by virtue
of a rule, which himself affirms to be contained in the law,
'Thou shalt love thy neighbour as thyself;' ver. 38—42.
pressing also lending and giving, as works of charity,
whereunto a blessing is so often pronounced in the Old
Testament.
5. His last instance is in the matter of love, concerning
which the Pharisees had given out this note ; 'Thou shalt love
thy neighbour, and hate thine enemy.' For whereas there
were certain nations whom God had appointed to utter de-
struction, at his people's first coming into Canaan; he com-
manded them to shew them no mercy, but utterly to destroy
them ; Deut. vii. 2. This the wretched hypocrites laid hold
of, to make up a rule and law for private men to walk by, in
reference to them, whom they accounted their enemies, in ex-
press contradiction to the command of God, Exod. xxiii.
4, 5. Lev. xix. 18. Wherefore our blessed Saviour vindicates
the sense of the law from this cursed tradition also, and re-
news the precept of loving, and doing good to our enemies,
ver. 43—45. So that in none of the instances mentioned, is
there the least evidence of what was proposed to be confirmed
by them, namely, that our Saviour gave a new law, in that he
did partly perfect, partly correct the law of Moses ; seeing he
did only vindicate the sense and meaning of the law, in sun-
dry precepts thereof, from the false glosses and traditions
of the Scribes and Pharisees, invented and imposed on their
CHRIST^S PROPHETICAL OFFICE. 485
disciples, to be a cloak to their hypocrisy and wickedness.
And this also may fully suffice to remove what on this ac-
count is delivered by the Racovian catechism. But on this
foundation Mr. B. proceeds:
' Q. You have made it appear plainly that the law of faith,
■or the new covenant, whereof Christ was the Mediator, is
better than the law of works, or the old covenant, whereof
Moses was the mediator in respect of precepts, is it also
better in respect of promises ?
'A. Heb. viii. G.vii. 19.'
This is indeed a comfortable passage, for the better un-
derstanding whereof I shall single out the several noble pro-
positions, that are insinuated therein, and evidently con-
tained in the words of it : as,
1. Christ was the Mediator of the law of faith, the new
law, in the same sense as Moses was mediator of the old law,
the law of works.
2. Christ's addition of precepts and promises to the law
of Moses, is the law of faith, or the new covenant.
3. The people, or church of the Jews, lived under the
old covenant, or the law of works : whereof Moses, not
Christ, was the mediator.
4. The difference between the old, and the new covenant,
lies in this ; that the new hath more precepts of obedience,
and more promises than the old.
And now, truly, he that thinks that this man understands
either the old covenant or the new, either Moses, or Christ,
either faith, or works, shall have liberty from me to enjoy
his opinion, for I have not more to add, to convince him
of his mistake, than what the man himself hath here de-
livered.
For my part, I have much other work to do, occasioned
by Mr. B. and therefore I shall not here divert to the consi-
deration of the two covenants and their difference, with the
twofold administration of the covenant of grace, both before
and after Christ's coming in the flesh ; but I shall content
myself with some brief animadversions upon the foremen-
tioned propositions, and proceed.
1. In what sense Christ is the Mediator of the new co-
venant, I shall (God assisting) at large declare, when I come
to treat of his death and satisfaction, and shall not here
4S6 Christ's prophetical office.
prevent myself in any thing of what must then, and there, be
delivered.
2. That there are precepts and promises attending the
new covenant, is granted ; but that it consists in any ad-
dition of precepts to the INIosaical law, carried on in the same
tenor with it, with other promises, is a figment directly de-
structive of the whole gospel, and the mediation of the Son
of God. By this means the whole undertaking of Jesus
Christ, to lay down his life a ransom for us, our justification
by his blood, his being of God made righteousness to us,
the free pardon of our sins, and acceptation with God, by,
and for him, as he is the end of law for righteousness, all
communication of effectual grace, to work in us new obe-
dience, the giving of a new clean heart, with the law of God
written in it by the Spirit, in a word, the whole promise
made to Abraham, the whole new covenant, is excluded from
the covenant, and men left yet in their sins. The covenant
of works was, ' do this and live,' and the tenor of the law, ' if
a man do the things thereof, he shall live thereby ;' that is,
if a man by his own strength perform and fulfil the righ-
teousness that the law requires, he shall have eternal life
thereby. This covenant, saith the apostle, God hath= dis-
annulled, because no man could be saved by it. The law
thereof through sin was become ''weak and insufficient as
to any such end and purpose ; what then doth God substi-
tute in room thereof? why a new covenant that hath more
precepts added to the old, with all those of the old conti-
nued, that respected moral obedience. But is this a remedy ?
Is not this rather a new burden? If the law could not save
us before, because it was impossible through sin that we
should perfectly accomplish it, and tlierefore by the 'deeds
of the law shall no man be justified.' Is it a likely way to
relieve us, by making an addition of more precepts to them,
which before we could not observe ? But that through the
righteous hand of God, the interest of men's immortal
souls is come to be concerned therein; I should think the
time exceedingly lavished, that is spent in this discourse.
Let him that is ignorant, be ignorant still, were a sufficient
answer. And this that hath been said, may suffice to the
fourth particular also.
'^ Heb. viii. ^ Roni. viii. 3.
Christ's prophetical office. 487
3. That Moses was a mediator of a covenant of works,
properly and formally so called, and that the church of the
Jews lived under a covenant of works, is a no less pernicious
figment than the former. The covenant of works was, 'do
this and live ;' on perfect obedience you shall have life.
Mercy and pardon of sins, were utter strangers to that cove-
nant, and therefore by it the Holy Ghost tells us, that no
man could be saved. The church of old had the promises
of Christ ; Rom. ix . 5. Gen. iii. 15. xii. 3. werejustified by
faith; Gen. xv. 6. Rom. iv. Gal. iii. obtained mercy for their
sins, and were justified in the Lord; Isa. xlii. 24. had the
Spirit for conversion, regeneration, and sanctification ; Ezek.
xi. 19. xxxvi.26. expected and obtained salvation by Jesus
Christ : things as remote from the covenant of works as the
east fronj the west.
It is true, the administration of ihe covenant of o-race,
which they lived under, was dark, legal, and low, in compa-
rison of that which we now are admitted unto, since the
coming of Christ in the flesh ; but the covenant wherein
they walked with God, and that wherein we find acceptance,
is the same ; and the ^ justification of Abraham their Father,
the pattern of ours.
Let us now see what answer Mr. B. applies to his query.
The first text he mentions is, Heb. viii. 6. ' But now hath
he obtained a more excellent ministry, by how much also
he is the Mediator of a better covenant, built upon better
promises,' That which the Holy Ghost here afiirms is, that
the new covenant, whereof Christ is the Mediator, is better
than the old; and that it hath better promises: which I
suppose none ever doubted. The covenant is better, seeino-
that could by no means save us, which by this Christ doth
to the uttermost. The promises are better, for it hath innu-
merable promises of conversion, pardon, and perseverance,
which that had not at all; and the promise of eternal life,
which that had, is given upon infinitely better and surer
terms. But all this is nothing at all to Mr. B.'s purpose.
No more is the second place which he mentioneth, Heb.
vii. 19. 'The law made nothing perfect, but the bringing in
of a better hope did.
Not that by the law, in that place, the covenant of
«■ Rom. iv. 4, 5.
488 Christ's prophetical office.
works is intended, but the legal administration of the co-
venant of grace. This saith the apostle, 'made nothing
perfect ;' men were kept under types and shadows, and though
they were children of God by adoption, yet in comparison
they were kept as servants, being under age until the fulness
of tim.e came, when the * ' bringing in of Jesus Christ, that
better hope,' made the administration of grace perfect and
complete. Mr. B. all along obscures himself under the am-
biguous term of the law ; confounding its covenant and sub-
sequent use. For the covenant use of the law, or as it
was the tenor of the covenant of works, the saints of the
Old Testament were no more concerned in it, than are we.
The subsequent use of it, may be considered two ways.
1. As it is purely moral, exacting perfect obedience, and so
the use of it is common to them and us. 2. As attended
with ceremonial and judicial institutions in the administra-
tion of it, and so it v.as peculiar to them. And this one ob-
servation will lead the reader through much of the sophistry
of this chapter, whose next question is,
* Q. Were those better promises of God touching eternal
life, and immortality hidden in the dark, and not brought to
light under the law ?
* A. Christ Jesus hath brought life and immortality to
light through the gospel ; 2 Tim. i. 10.'
The whole ambiguity of this question lies in those ex-
pressions, ' hidden in the dark, and not brought to light ;' if
he intend comparatively, in respect of the clear revelation
made of the mind and will of God by Jesus Christ, we grant
it : if he mean it absolutely, that there were no promises of
life and immortality given under the law, it is absolutely
false. For,
1. There are innumerable promises of life and immor-
tality in the Old Testament given to the church under the
law. See Heb. xi. 4. Deut. xii. 1. xxx. 6. Psal. xix. 10, 11.
Deut. xxxiii. 29. Psal. cxxx. 8. Isa. xxv. 8, 9. xlv. 17. xv.
6, 7. Jer. xxiii. 6. Psal. ii. 12. xxxii. 1,2. xxxiii. 12.
2. They believed eternal life, and therefore they had the
promise of it, for faith relieth always on the word of promise.
Thus did Job, chap. xix. 25 — 27. and David, Psal. xvii. 15.
So did Abraham, Isaac, and Jacob; Ileb. xi. 10 — 12. yea,
' Gal. iv.
Christ's prophetical oi'FiCE. 489
and some of them as a pattern and example, without dying
obtained it, as Enoch and Elias.
3. The covenant of Abraham was that which they lived
in and mider. But this covenant of Abraham had promises
of eternal life. Even that * God would be his God, dead
and alive ; Gen. xvii. 1. 7. And that the promises thereof
were promises of eternal life, Paul manifests, Rom. iv. 3.
Gal. iii. 14. but this hath been so abundantly manifested
by others, that I shall not longer insist upon it. We are
come to the last query of this chapter, which is,
'Though the promises of the gospel be better than those
of the law, yet are they not as well as those of the lavv^, pro-
posed under conditions of faith, and perseverance therein,
of holiness and obedience, of repentance, and suffering for
Christ; how speak the Scriptures?' John iii. 14 — 16. 18.26.
Hab. ii. 14. Heb. ii. 6. 2 Tim. ii. 11. Rom. viii. 13, Acts
iii. 19. Rev. ii. 5. 16. John v. 17.
Neither will this query long detain us. In the New Tes-
tament, there being means designed for the attainment of an
end, faith, obedience, and perseverance, for the attainment
of salvation, and enjoyment of God through Christ ; the
promises of it are of two sorts : some respect the end, or
our whole acceptation with God ; some the means, or way
whereby we come to be accepted in Christ. The first sort
are those insisted on by Mr. B. and they are so far condi-
tional, as that they declare the firm connexion and concate-
nation of the end and means proposed. So that without
them it is not to be attained ; but the other of working-
faith, and new obedience and perseverance, are all absolute
to the children of the covenant, as I have so fully and largely
^elsewhere declared, that I shall not here repeat any thing
there written, nor do I know any necessity of adding any
thing thereunto. I thought to have proceeded with the Ra-
covian catechism also, as in the former part of the discourse ;
but having made this process, I had notice of an answer to
the whole by Arnoldus, the professor of divinity at Franeker ;
and therefore, that I may not actum agere, nor seem to enter
another's labour, I shall not directly, and Kara rroda, carry
on a confutation thereof hereafter, but only divert thereunto,
as I shall have occasion, yet not omitting any thing of
s I'crscver. of Saints.
490 Christ's kixgly office.
weight therein, as in this chapter I have not, as to the
matter under consideration.
CHAP. XIX.
Of the kingly office of Jesus Christ, and of the worship that is ascribed and
due to liim.
Of the nature of the kingly office of Jesus Christ, his in-
vestiture vpith it, his administration of it. with the efficacy of
that power which therein he puts forth, both towards his
elect, and others, Mr. B. doth not administer any occasion
to discourse. It is acknowledged by him, that he was, or
at least is, a king, by the designation and appointment of
the Father, to whom, as he was Mediator, he was subject :
that he abides in his rule and dominion as such, and shall
do so to the end of the world, and I shall not make any far-
ther inquiry, as to these things, unless farther occasion be
administered. Upon the account of this authority, they say,
he is God. Now whereas it is certain, that this authority
of his shall cease at the end of the world, 1 Cor. xv. 28. it
seems, that he shall then also cease to be God j such a God
as they now allow him to be.
By some passages in his second and third questions, he
seems to intimate, that Christ was not invested in his kino--
dom before his ascension into heaven. So quest, the second,
* Is Christ already invested in his kingdom, and did he after
his ascension, and sitting at the right hand of God, exercise
dominion, and sovereignty over men and angels ?' And
quest, third, 'For what cause, and to what end was Jesus
Christ exalted to his kingdom? ' To which he answers from
Phil. ii. 8—10. In both places intimating, that Christ was
not invested with his kingly power, until after his exalta-
tion. (As for the ends of his exaltation, these being some
mentioned, though not all, nor the chief, I shall not farther
insist on them.) But that this, as it is contrary to the tes-
timony that himself gave of his being a king, in a kingdom
which was not of this world, it being a great part of that
office whereunto he was of his Father anointed ; so it is
altogether inconsistent with Mr. B.'s principles, who main-
tains, that he was worshipped with religious worship and
Christ's kingly office. 491
honour, whilst he was upon the earth ; which honour and
worship, says he, is due to him, and to be performed merely
upon the account of that power and authority, which is given
him of God, as also say all his companions : and certainly
his power and authority belong to him as king. The making
of him a king, and the making of him a God, is with them
all one. But that he was a God, whilst he was upon the
earth, they acknowledge from the words of Thomas to him,
'My Lord and my God.'
And the title of the twelfth chapter of Smalcius's book,
' De vera Jesu Christi Divinitate,' is, ' De nomine Dei, quod
Jesus Christus in terris mortalis degens habuit.'' Which in
the chapter itself he seeks to make good by sundry instances :
and in the issue labours to prove, that the sole cause of the
attribution of that name to him, is from his office : but what
office, indeed, he expresseth not. The name of God, they say,
is a name of office and authority : the authority of Christ, on
which account he is to be worshipped, is, that which he hath
as king. And yet the same author'' afterward contends, that
Christ was not a king until after his resurrection and
ascension. For my part I am not solicitous about recon-
ciling him to himself; let them that are so, take pains if
they please therein. Some pains I conceive it may cost
them ; considering that he afterward affirms expressly, that
he was called Lord and God of Thomas, because of his di-
vine rule or kingdom ; which, as I remember, was before
his ascension.
As for his exaltation at his ascension, it was not by any
investiture in any new office, but by an admission to the
execution of that part of his work of mediatorship which
did remain, in a full and glorious manner; the whole con-
cernment of his humiliation being past; in the meantime,
doubtless, he was a king,*^ when the Lord of glory was
crucified.
* Divinitas autem Jesu Christi qiialis sit, discimiis ex sacris literis, nempe talis,
qua; propter munus ipsius divinum tota ei tribuitur. Sniai. de Divin. jes. Ch.
cap. 12.
•> Nee enim prius D.Jesus Rex reipsa factus est, quam cum consedit ad dextram
Dei Patris, et legnare reipsa in coelo, et in terra ca;pit. idem cap. 13. sect. 3.
Dominus et Deus proculdubio a Tlioiiia appellatur, quia sit talis Dominus.qui divino
niodo in homines imperium habeat, et divino etiam il'ud modo cxercere possit, et
exerceat. idem cap. 24. de fid. in Christum, 6cc.
' 1 Cor. ii. 8.
492 Christ's kingly office.
But that which remains of this chapter is more fully to
be considered.
* Question 4 is. How ought men to honour the Son of
God?'
From hence to the end of the chapter Mr. B. insists on
the religious worship and invocation of Jesus Christ: which,
with all his companions, he places as the consequent of his
kingly office, and that authority, wherewith for the exe-
cution and discharge thereof from God he is invested. I
shall very briefly consider what is tendered by Mr. B. to the
purpose in hand, and then take liberty a little more largely
to handle the whole business of the worship of Jesus Christ,
with the grounds, reasons, and motives thereof.
His fifth question to this matter is, ' How ought men to
honour the Son of God, Christ Jesus ?'
And it is answered, ' John x. 23. Even as they honour
the Father.'
This'^ then is consented unto on both sides; that Jesus
Christ is to be worshipped, and honoured with the same
worship and honour wherewith the Father is worshipped and
honoured ; that is, with that worship and honour, which is
divine and religious, with that subjection of soul, and in
the performance of those duties, which are due to God alone.
How Socinus himself doubled in this business, and was en-
tangled, shall be afterward discovered. What use will be
made of this, in the issue of this discourse, the reader may
easily conjecture.
His next question, discovering the danger of the non
performance of this duty, of yielding divine honour and
worship to Christ, strengthens the former assertion, and
therefore I have nothing to except, or add thereunto.
In question the sixth, Mr. B. labours to defend the throat
of his cause, against the edge of that weapon, which is
sharpened against it by this concession, that Jesus Christ
is to be worshipped with divine worship, as the Father is,
by a diversion of it; with a consideration of the grounds of
the assignation of this worship to Christ. His words are ;
' Ought men to honour the Son, as they honour the Father,
because he hath tlie same essence with the Father, or
** 'Oi; xtij-t;? toi'vuv o hoy^i, 5'ti TrpjTXL'vuTOf. Ei)iphati. ii) Aiii:ora(.
Christ's kingly office. 493
because he hath the same judiciary power : what is the
decision of the Son himself concerning this point ?
' A. John V. 22. 23.'
The sum is : the same worship is to be given to the
Father and the Son, but upon several grounds ; to the
Father, because he is God by nature, because of his divine
essence : to the Son, because of a delegated judiciary power
committed to him by the Father. For the discovery of the
vanity of this assertion, in the close of our consideration of
this matter, I shall manifest,
1. That there neither is, nor can be, any more than one
formal cause of the attribution of the same divine worship
to any ; so that to whomsoever it is ascribed, it is upon one
and the same individual account, as to the formal and fun-
damental cause thereof.
2. That no delegaled power of judgment is, or can be a
sufficient ground or cause of yielding that worship and ho-
nour to him, to whom it is delegated, which is proper to
God. For the present, to the text pleaded; 'The Father
judgeth no man, but hath committed all judgment unto the
Son, that all nien should honour the Son, as they honour
the Father.' I say in brief, that "va ttclvt^q rifxCxn, is not
expressive of the formal cause of the honouring and ado-
ration of Christ, but of an effectual motive to men to honour
him, to whom, upon the account of his divine nature, that
honour is due. As in the first commandment, * I am the
Lord thy God, that brought thee out of the land of Egypt,
out of the house of bondage. Thou shalthave no other gods
but me.' That expression, ' That brought thee out of the
land of Egypt,' is a motive to the worship of God, but not
the formal cause of it : that being due to him, as he is by
nature God blessed for ever, though he had never brought
that people out of Egypt; but of this more afterward.
Q. 7. A farther diversion from the matter in hand is at-
tempted by this inquiry ; * Did the Father give judiciary
power to the Son, because he had in him the divine nature
personally united to the human, or because he was the Son
of man : what is the decision of the Son himself concerning
this point also ?
* A. He hath given him authority to execute judgment,
because he is the Son of man; John v. 27.'
494 Christ's kingly office.
1. A point in difference is stated, and its decision in-
quired after, wherein there is no such difference at all. Nor
do we say, that God gave Christ the judiciary power, where-
with as Mediator he is invested, because he had in him the
divine nature personally united to his human. The power
that Christ hath upon the account of his divine nature, is
not delegated, but essential to him : nor can Mr. B. name
any, that have so stated the difference as he here proposes it.
2. We say not that Christ had in him the divine nature
personally united to the human; but that the human nature
was personally united to the divine. His personality be-
longing to him upon the account of his divine nature, not
his human.
3. We grant, that the judiciary power that was delegated
to Christ, as Mediator, he being appointed of God to judge
the world, was given him ' because he is the Son of man ;'
or was made man to be our Mediator, and to accomplish
the great work of the salvation of mankind. But that divine
worship, proper to God the Father, is due, and to be yielded
and ascribed to him on this ground and reason, * because
he is the Son of man,' Mr. B. cannot prove, nor doth at-
tempt it.
The 8th, 9th, 10th, questions belong not to us : we grant
it was and is the will and command of God, that Jesus Christ
the Mediator should be worshipped of angels and men; and
that he was so worshipped even in this world ; for when he*
* brought his first begotten into the world, he said. Let all
the angels of God worship him ;' and that he is also to be
worshipped now, having finished his work, being ' exalted
on the right hand of God ;''but that the bottom, foundation,
and sole formal cause of the worship, which God so com-
mands to be yielded to him, is any thing but his being* God
blessed for evermore,' or his being the ' only begotten Son
of God,' there is not in the places mentioned the least inti-
mation.
The 1 1 th, 12th, look again the same way with the former,
but with the same success. Saith he, ' When men ascribe
glory and dominion to Jesus Christ in the Scripture, and
withal intimate the ground thereof, is it because they con-
•^^ lieb. i. 6.
Christ's kingly office. 495
ceive him to be very God, and to have been eternally begot-
ten out of the divine essence, or because he gave himself to
death : let me hear how they explain themselves ?
' A. Rev. V. 6.
' Q. 12. Are the angels of the same opinion with the
saints, when they also ascribe the glory and dominion to
him : let me hear how they also explain themselves ?
* A. Rev. V. 11. 12.' Of both these places afterward.
At present, 1. Christ as a Lamb, is Christ as Mediator,
both God and man, to whom all honour and glory is due.
2. Neither saints, nor angels, do give, or intend to give
the reason why Christ is to be worshipped, or what is the
formal reason why divine worship is ascribed to him, but
only what is in their thoughts and considerations a powerful
and effectual motive to love, fear, worship, and to ascribe all
glory to him. As David often cries, ' Praise the Lord O my
soul' (or assigns glory and honour to him), because he hath
done such or such things ; intimating a motive to his wor-
ship, and not the prime foundation and cause, why he is to
be worshipped.
Having spoken thus to the adoration of Christ, his last
question is about his invocation, which he proves from sun-
dry places of Scripture, not inquiring into the reasons of it;
so that adding that to the former concession of the worship
and honour due to him, I shall close these considerations
with this one syllogism : He who is to be worshipped by
angels and men with that divine worship which is due to
God the Father, and to be prayed unto, called on, believed
in, is God by nature, blessed for ever : but according to the
confession of Mr. B. Jesus Christ is to be worshipped by
angels and men, with that divine worship which is due even
to God the Father, and to be prayed unto. Therefore is he
God by nature over all, blessed for ever. The inference of
the major proposition I shall farther confirm in the ensuing
considerations of the worship that is ascribed to Jesus Christ
in the Scripture.
In the endeavour of Faustus Socinus to set up a new re-
ligion, there was not any thing wherein he was more op-
posed, or wherewith he was more exercised, by the men of
the same design with himself, than in this, about the worship
and invocation of Jesus Christ. He and his uncle Leelius,
496 Christ's kingly office.
urging amongst others this proposition, ' that Christ was not
God ;' Franciscus David, Budnseus, Christianus Franken,
Paleologus, with others, made the conclusion, that he was
not to be worshipped as God, nor called upon. With some
of these he had sundry disputes and conferences, and was
miserably intricated by them, being unable to defend his
opinion, upon his hypothesis of the person of Christ. That
Christ is to be worshipped and invocated, indeed, he proves
well and learnedly, as in many places, so especially in his
third epistle to Mathias Radecius. But coming to knit his
arguments to his other opinion concerning Christ, he was
perpetually gravelled, as more especially it befel him in his
dispute with Christianus Franken, An. 1584, as is evident in
what is extant of that dispute, written by Socinus himself.
Of the chief argument insisted on by Franken, I shall speak
afterward : see ' Disput. cum Franken,' pp. 24, 25. 28. 35,
&c. Against Franciscus David, he wrote a peculiar tract;
and to him an epistle, to prove that the words of Thomas,
' My Lord and my God,' were spoken of Christ, and therefore
he was to be worshipped ; (Epist. p. 186.) wherein he' po-
sitively affirms, that there was no other reading of the words
(as David vainly ]>retended) but what is the common use, be-
cause Erasmus made mention of no such thing, who would
not have omitted it, could he have made any discovery
thereof, being justly supposed to be no good friend to the
Trinity. That men may know what to judge of some of his
annotations, as well as those of Grotius, who walks in the
same paths, is this remarked. Wherefore he and his asso-
ciates rejected this Franciscus David afterward, as a detes-
table heretic, and utterly deserted him when he was cast into
prison by the princfe of Transylvania, where he died misera-
bly, raving and crying out, that the devils expected and
waited for his company in his journey, which he had to go.
(Florim. Rem. 1. 4. c. 12.) the account whereof Smalcius also
f Primuni igifur quod attinct ad priorem rationeiii dico, diversani illani leclioncm
non extaro, ut arbitror, iieqiie in iillo probato codice, iieque apiid ulliini probaluiii
scriptoreni, quod \^el ex eo coiistiirc potest, quod I'liasnius in suis Aiinotationibus
quamvis de lioc ipso loco agat, ejus rei nullani prorsus nicnfinneui i'acit. Qui Erasmus,
cum hoc in gencrc nusquam non diligcntissinic vcrsatur ; tuni in omnibus iocis, in
quibus Chrislus Dens appellari videtur, adeo diligentcr omnia verba expeiidil, alque
examinat, ut iion innnorito ct Triiiitariis Arianismi suspcctus fuerit, et ab Antitrini-
lariis inter cos relatus, quaj subobscure Trinitati reclainaverint. Faust, Socin, Epist.
ad Fran. David, p. 1B6, 187.
CHRrST*S KINGLY OFFICE. 497
gives us, in his relation of § * Franzius, Theses de Hypocrit.
disput. 9. p. 298.
After these stirs and disputations, it grew the common
tenet of Socinus and his followers (see his epistle to Enje-
dinus), that those who denied that Christ was to be wor-
shipped and invocated, were not to be accounted Christians :
(which how well it agrees with other of his assertions shall
instantly be seen). So Socinus himself leads the way :
Respou. ad •^ Nemojevium, Ep. l.who is followed by Volke-
lius. '' Unless,' saith he, * we dare to call on the name of
Christ we should not be worthy of the name of Christians.'
And he is attended by the Racovian catechism, de Prsecept,
Christi, cap. 1. whose author affirms plainly, that he es-
teemed them not Christians who worshipped him not; and''
accounted that indeed they had not Christ, however in word
they durst not deny him.
And of the rest, the same is the judgment : but yet with
what consistency with what they also affirm concerning this
invocation of Christ, we shall now briefly consider.
Socinus,' in his third epistle to Mathias Radecius, whom
he every where speaks honourably of, and calls him excel-
lent man, friend, brother, and much to be observed lord
(because he was a great man), who yet denied, and opposed
this invocation of Christ, lays this down in the entrance of
his discourse, that there is nothing of greater moment in
s Exerapluin denique affert nostrorum, Tlies. 108. Quomodo se gesserint in
Transilvaiiia in negotio Francisci ]5avidis, quomodo semetipsos in actu illo inter se
reos agant vafriciit, jierfidiaj, crmielitatis, sanguinariaj proditionis, &c. sed his pri-
iiium rt'gero : non ext'inplis, sed legibus jiidicanduni esse : si nostri ita se gesserunt
ut scribit Frantziiis, &c. Deinde dico faiso ista objecta fuisse ab autoribiis scripti,
quod citat Franlzius nostris : nee enim fralerne tractarunt Franciscum Davideni,
usque ad ipsuni agoneni, quanquani euni ut fralrem traclare non tenebantur, qui in
Jesu Christi verani divinitatem tain iiiipie involabat, ut dicere non dubitaret, tantutu
peccatuin esse eum invocare, quantum est, si Virgo Maria invucetur, &;c. Srual.
llefut. Thes. Franz, disput. 9. p. 1^98.
^ Recte igitur existiniasti, mihi quoque verisimile videri, eum, qui Dominum
Jesuui Christum invocare non vult, aut non audet, vix Christiani nomine diijnuin
esse : nisi quod non modo vix, sed ne vix quideni, et non modo verisimile id mihi vi-
detur, sed persuasissimura niilii est.
' Eum invocare si non audeamus, Christiano nomine Iiaud satis digni nierito ex-
istimari possenius. Volkel. de Vera Relig. lib. 4. cap. 11. de Christi invocatione,
p. 221.
^ Quid vero sentisde iis honiinibus qui Cliristum non invocant, ncc invocandutu
censent? Prorsus non esse Christianos seiitio: cum reipsa Christum non liabeant, et
licet verbis id negare non audeant, reipsa tainen negent. Catec. Rac. de prajcep.
Chrisli, cap. 1. p. 126.
f Eruditione, virtute, pietate prasstantissimo viro D. Matlifto Radecio, amico, et
'domino mihi plurimura observaiido, &cc. Pra-btantissiaie vir, amice, fraier, ac do«
nnne plurimum observandc.
VOL. YIII. 2 K
498 Christ's kingly office.
Christian religion, than the demonstration of this,*" 'that invo-
cation, and adoration, or divine worship, do agree to Christ,
although he be a created thino;.' And in the following;; words
he gives you the reason of the importance of the proof of this
assertion : namely, because the " ' Trinitarians' main strength
and argument lies in thisj that adoration and invocation are
due to Christ, which are proper only to the high God.'
Which'makes me bold on the other side to affirm, that there
is nothing in Christian religion, more clear, nor more need-
ful to be confirmed, than this, that divine worship neither is,
can, nor ought by the will of God, to be ascribed to any who
by nature is not God, to any that is a mere creature, of what
dignity, power, and authority soever. But yet now when
this zealous champion for the invocation of Christ comes to
prove his assertion, being utterly destitute of the use of that
which is the sure bottom and foundation thereof, he dares
go no farther, but only says that we may call upon Christ if
we will, but for any precept making it necessary so to do,
that he says there is none.
And, therefore, he distinguisheth between the "adoration
of Christ, and his invocation. For the first, he affirms, that
it is commanded, or at least that things are so ordered, that
we ought to adore him; but of the latter, says he, there is no
precept, only we may do so if we will. The same he had
before affirmed, in his answer to Ppranciscus David. Yea, in
the same discourse he affirms, that if '^' we have so much faith,
as that we can go with confidence to God without him, we
need not invocate Christ.' * We may,' saith he, * invocate
Christ, but we are not bound so to do.' Whence Niemoje-
"> Video enirn nihil liodie edi posse in tola Christiana religione inajoris monienii
qnani hoc sit, denionstratio, videlicet, quod Christo licet creaturaj tanieii iiivocatio et
adoratio sen cultusdiviiius conveniat. 8ociii. Epist. ad Rad. 3. p. 143.
" Si eiiini hue deiiionstratum fuerit, concideiit omnes Trinitariorum niunitiones,
quag rcvcra uno hoc fuudamento nituntiir adluic, quod Christo adoratio ct invocatio
conveniunt, qua; solius Dei illius altissimi oiiiiii ratioiie videtur esse propria, id. ibid.
" Hie priiiium adoratione cum iiivocatione confimdis, quod taincn fieri iioii debet,
cum utriusque sit diversaquacdam ratio, adeo ut ego, quanivis nihil prorsus dubiteiu,
prajceptum extare de adorando Chrihto, ct etianisi iion e.xtaret, tamen eum a nobis
adorari onininodcbere, iion idem tamen existimem de eodem invocando, cum videli-
cet invocatio pro ipsa opis imj^loratione, et directione precuiu noslrarum accipitur.
Hie enim statuo id quidem merito a nobis fieri posse, id est, posse iiosjure ad ipsuni
Christum prcces nostras dirigere, niliil tamen case quod nos id fatere cogat, Socin.
Epist. ad Radec. .'5. p. 161.
P Christum Doniinum invocare possunius, sed non debemus, sive non tencraut.
•I Quod si quis tanta est fide pra;ditus, ut ad Deum ipsum perpetuo recfeaccedere
audeat i liuic non opus est, ut Christum invocet. Disput, cum Fran. p. 4.
Christ's kingly office. 499
vius" falls upon him, and tells him, that he had utterly spoiled
their cause by that concession. To deliver himself from
which charge, how pitifully he intricates himself, may be
seen in his answer to that epistle. Now whether this man
hath sufficient cause to exclude any from being Christians,
for the non-performance of that, which himself dares not af-
firm that they ought to do, and with what consistency of
principles these things are affirmed, is easy to judge.
Of the same judgment with him is Volk. de vera Rel. 1. 4.
c. 11. de Christi invocatione. Schlinchting.'ad. Meisner. pp.
206, 207. and generally the rest of them. Which again how
consistent it is, with what they affirm in the ^Racovian ca-
techism, namely, that this is an addition which Jesus Christ
hath made to the first commandment, that he himself is to be
acknowledged a God, to whom we are bound to yield divine
honour, I see not. For if this be added to the first com-
mandment, that we should worship him as God, it is scarce
doubtless at our liberty to call upon him or no. Of the same
mind is Sraalcius, de Divinitate Jesu Christi. A *book that
he offered to Sigismund the third, king of Poland, by the
means of Jacobus Sienienska, palatine of Podolia, in the year
1608, who in his epistle to the king, calls him his pastor. And
yet the same "person doth in another place of the same trea-
•■ Legi quoque diligenter responsioneru tuam ad argumenta Francisci Davidis ; ubi
Cbristi Domini invocationeni honorem quenoinini ejus sacrosancto convcnientein asse-
ris, ac contra calumnias Francisci Davidis defendis. Attamen videris niibi, paucis
verbis, optimam sententiam nou taiituin obscurasse, sed quasi in dubium revocasse,
adversariosque in errore confirraasse. Qusris quid sit, quod tantuni nialutt! secuni
iniportare possit"! Breviter respondeo, verba ilia quae sajpius addis; Cbristuni Do-
niinuni invocare possumus, sed non debemus, sive non teneniur, &c. ruinam negotio,
causseque tuffi minantur: non possum percipere, quoraodo base conciliari possint :
non debemus, sed possumus, quasi in negotio salutis nostrae liberum sit facere vcl
omittere, prout nobis aliquid magis necessarium, vel e contra visum fuerit. Niemoje-
vius Epist. 1. ad Faust. Socin. An. 1587.
« Quid praeterea buic praecepto prirao Dominus Jesus addidit, id, quod etiam do-
minum Jesum pro Deo agnoscere tenemur : id est, pro eo qui in nos potestalem habet
divinam et cui nosdivinum exhibere bonorem obstricti sumus. Catec. Racov. de prae-
cep. Cbristi, cap. 1.
' Cum itaque nuper, libellus de Christi divinitate conscripfus, esset mibi a pastore
meo, viro cum prirais pio et literato, oblatus, in quo — disseruit. Epist. dedic. ad
Sigismund.
" Videtur autem hoc imprimis modo diaboius insidias struere Domino Jesu, dum
scilicet tales excitat, qui non dubitant affirmare Dominura .lesuiu nunc jilaue esse
otiosum in ca3lis, et res bunianas vel sahiteiii hominum nonaiiter curare, quam Closes
curat salutem Judacorum. Qui quidem homines, professione videri voluiit Cbristiani,
interne vero Christum abnegarunt. et spiritu judaico, qui semper Christo fuit inimi-
cissimus, inflati sunt ; et si quis jure cu.n eis agere velit, indigtii plane sunt, qui inter
Christianos numerentur, quantunivis ore tenus Cbristuni profiteantur, et multa de eo
garriant ; adeo ut multo tolerabilior sit error illoruuj qui Christum pro illo uno Deo
2 K 2
500 Christ's kixgly office.
tise, most bitterly inveigh against them who will not wor-
ship nor invocate Christ, affirming, that they are worse than
the Trinitarians themseh^es, than which it seems he could in-
vent nothing more vile to compare them with. And" yet
again that there is no precept, that he should be invocated.
Cat. Rac. (that is the same person with the former) c. 5. de
praecep. Christi quee legem prefecerunt. So also Ostorodus,
Compendiolum Doctrinas Ecclesise Christianse nunc in Po-
lonia potissimum florentis; cap. 1. sect. 2.
It is then on all hands concluded, that Jesus Christ is to
be worshipped with divine and religious worship, due to God
only.
Fixing this as a common and indisputable principle, I
shall subjoin and prove these two assertions.
1. In general, divine worship is not to be ascribed to any,
that is not God by nature, who is not partaker of the divine
essence and being.
2. In particular, Jesus Christ is not to be^vvorshipped on
the account of the power and authority which he hath re-
ceived from God as Mediator, but solely on the account of
his being ' God blessed for ever,' And this is all that is re-
quired in answer to this tenth chapter of Mr. B. ; what fol-
lows on the heads mentioned, is for the farther satisfaction
of the reader in these things upon the occasion adminis-
tered, and for his assistance to the obviating of some other
Socinian sophisms, that he may meet withal. I shall be brief
in them both.
For the first : Divine worship is not to be ascribed to them
Vi^hom God will certainly destroy. He will not have us to
worship them, whom himself hateth. But now, all gods
that have not made the heavens and the earth, he will destroy
from under these heavens; Jer. x. 10, 11. 'Thus shall ye say
Unto them, the gods that have not made the heavens and
the earth, even they shall perish from the earth, and from
liabent et colunt, quani istonim : ct prits(i"t ex duobus iiialis minus quod aiiiiit, cli-
geiido, Tiiiiitariuin quniii liujusinodi blusplieimiiu esse. Smal. dc ver. Clirisli Diviii.
cap 1.5. de Regn. Cliristi i\Ioderiii).
'^ Est ciiini iiivocatio Jesu Christi, ex rmiuero earuni reruui, quas piaecipcre nullo
iiiodo opus est. Idem. cap. '24. de (iiie in C'liristuiii. ct de Adorat. et luvucat. Clirisli.
y N>)7noc, oVtic avaXTrt SfoT 'kiyov tt'.Ev soVTtt
Oi) criyET' iVoSfajf Trarpo; twov^aviou.
Ol a-iar' ic-sSfaf ov^anoio'Koyov. Gregor. Tlicol.
Christ's kixgly office. 501
under these lieavens.* It is a thing that God would have the
nations take notice of; and, therefore, is it written in the
Chaklee dialect in the original, that they who were princi-
pally concerned in those days, might take tlie more notice
of it. And it is an instruction that God put into the mouths
of the meanest of his people, that they should say it to them ;
* say ye to them.' And the assertion is universal, to all what-
ever, that have not made the heavens and earth, and so is
applicable to the Socinians' Christ. A god they say he is,
as Elijah said of Baal, 1 Kings xviii. 27. He is made so ; but
that he made the heavens and earth, they deny : and there-
fore he is so far from having any right to be worshipped, that
God hath threatened he shall be destroyed.
Again, the apostle reckons it among the sins of the Gen-
tiles, that ^'they worshipped them who by nature were not
gods ;' Gal. iv. 8. from which we are delivered by the know-
ledge of God in the gospel. And the weight of the apostle's
assertion of the sin of Gentiles, lies in this, that by nature
they were not gods, who were worshipped. So that this is a
thing indispensable, that divine worship should not be given
to any who is not God by nature. And surely we are not
called in the gospel to the practice of that, which is the
greatest sin of the heathens, that knew not God. And to
manifest that this is a thing which the law of nature gives
direction in, not depending on institution; Rom. i. it is
reckoned among those sins, which are against the light of
nature ; they ' worshipped the "creature' (besides or) ' more
than' (or with)' the Creator;' ver. 25. who is God blessed for
ever more. To worship a creature, him who is not the Crea-
tor, God blessed for ever, is that idolatry which is condemned
in the Gentiles, as as-in against the light of nature, which to
commit, God*" cannot (be it spoken with reverence), dispense
with the sons of men (for he cannot deny himself), much
less institute and appoint them so to do. It being then on
all hands confessed, that Christ is to be worshipped with
divine or religious worship, it will be easy to make the con-
clusion, that he is God by nature, blessed for evermore.
That also is general and indispensable which you have,
Jer. xvii. 5, 6. 'Cursed be the man thattrusteth in man, and
'^ 'EXa,T^iu3-iv r'l ktIc-h -nv-xk tov KTiVavra. •> Vid. Uiutiib. dc Jubt. div.
502 CHRIST^S KINGLY OFFICE.
maketh flesh his arm, and whose heart departeth from the
Lord ; for he shall be like the heath in the desert, and shall
not see when good cometh.' That which we worship with
divine worship, we trust in, and make it our arm and strength.
And those words, *and whose heart departeth from the Lord,'
are not so much an addition to what is before cursed, as a
declaration of it. All trust in man, who is no more but so,
with that kind of trust, wherewith we trust in Jehovah (as
by the antithesis, ver. 7. is evident that it is intended), is
here cursed. If Christ be only a man by nature, however
exalted and invested with authority, yet to trust in him, as
we trust in Jehovah, which we do if we worship him with
divine worship, would by this rule be denounced a cursed
thing.
Rev. xix. 20. and xxii. 9. do add the command of
God to the general reason insisted on in the places before-
mentioned ; ' I fell at his feet to worship him; and he said.
See thou do it not, for I am thy fellow-servant, and thy
brethren, that have the testimony of Jesus, worship God.'
So again, chap. xxii. 9. there are evidently two reasons
assigned by the angel, why John ought not to worship him.
1. Because he was a servant. He that is a servant of God,
and is no more, is not to be worshipped ; now he that is not
God, at his best estate, however exalted, is but a ''servant in
respect of God, and a fellow-servant of his saints, and no
more. All his creatures serve him, and for his will they were
made. Such and no other is the Socinians' Christ, and is
clearly deprived of all worship by this prohibition and reason
of it. 2. From the command, and the natural and eternal
obligation of it, in those repeated words, 'roj Qeio irpoaKvvr\'
aov. It is the word of the law, that our Saviour himself in-
sists on. Matt. iv. 10. that is here repeated ; and the force
of the angel's reason, for the strengthening his prohibition,
is from hence, that no other but he wlio is God, that God
intended by the law and by our Saviour, Matt. iv. is to be
worshipped. For if the intendment of the words were only
positive, that God is to be worshipped, and did not also at
the same time exclude every one whatever from all divine
b R V. vi. 11.
&tov (TOu TTjesTKuvia-Et;, xal aiirai fjiorr XaTjEJcriff. Justin. Mar. Apol.
Christ's kixgly office. 503
worship, who is not that God, they would be of no force for
the reproof of John, in his attempt to worship the angel, nor
have any influence into his prohibition. And thus that an-
gel, who chap. V. 9 — 13. shews John all creatures in heaven
and earth, yielding divine worship and adoration to the
Lamb, the Lord Jesus Christ, in the close of all appro-
priates all that worship to God himself alone, and for ever
shuts out the most glorious creature from our thoughts and
intentions, in the performance of any divine worship or re-
ligious adoration.
And it may hence appear, how vain is that plea of the
adversaries to avoid the force of this reproof, which is ma-
naged by Schlichtingius against Meisnerus. * To*^ those
places,' saith he, * where mention is made of God alone to
be worshipped ; I answer, that by those exclusive particles
alone, and the like, when they are used of God, they are not
simply excluded who depend on God in that thing which is
treated of; so is he said to be only wise, only powerful, only
immortal, and yet those who are made partakers of them from
God, ought not simply to be excluded from wisdom, power
and immortality: wherefore when it is said, that God alone
is to be worshipped and adored, he ought not to be simply
excluded who herein dependeth on God, because of that
divine rule over all, which he hath of him received, yea, he
is rather included.' So the most learned of that tribe. But,
1. By this rule nothing is appropriated unto God, nor
any thing excluded from a participation with him by that
particle mentioned; and wherever any thing is said of God
only, we are to understand it of God and others, for of him,
in all things, do all other things depend.
2. When it is said, that God only is wise, &.c. though it
do not absolutely deny that any other may be wise with that
wisdom which is proper to them, yet it absolutely denies
that any one partakes with God in his wisdom ; is wise
as God is wise, with that kind of wisdom wherewith God is
<^ Respondeo particulis istis exclusivis, qualis et solus, et similis, cum de Deo usur-
pantur, iiunquani eos simpliciter excludi, qui a Deo, in ca re de qua agitur, depen-
dent : sic dicitur solus Deus sapiens, solus potens, solus iuimortalos, neque tanien sim-
pliciter a sapientia, a potentia, iniiuorlalitate excludi debent et alii, qui istarum rerum
participes sunt effecti : quare jam cam solus Deus adorandus aut invocandiis esse
dicitur, excludi simpliciter non debet is, qui hac in parte a Deo pendet, propter di-
vinum ab ipso in cuncfa acceptum imperium, sed potius tacite siinul includendus est.
Schlichting. ad JMeis. Ailic. de Deo. pp. 206, 207.
504 Christ's kingly office.
wise. And so where it is said, that God only is to be wor-
shipped and honoured ; though it do not exclude all others
from any kind of worship and honour, but that they may
have that which is due to them by God's appointment, from
their excellency and pre-eminence, yet it doth absolutely
exclude any from being worshipped with divine worship, that
is due and proper to God.
3. We shall shew afterward, that whatever dignity, rule,
and dominion, they say is given to Christ, and whatever ex-
cellency in him doth thence arise, yet it is quite of another
kind and stands upon another foot of account, than that es-
sential excellency that is in God; and so cannot, nor doth
require the same kind of worship as is due to God.
4. Angels and men are depending on God in authority
and power, and therefore if this rule be true, they are not ex-
cluded from divine and religious worship, in the command
of worshipping God only; and so they may be worshipped
with divine and religious adoration and invocation, as well
as Jesus Christ. Neither is it any thing but a mere begging
of the thing in question, to say, that it is divine power that
is delegated to Christ, which that is not that is delegated to
angels and men. That power v/hich is properly divine, and
the formal cause of divine worship is incommunicable : nor
can be delegated, nor is in any who is not essentially God.
So that the power of Christ and angels being of the same kind,
though his be more and greater than theirs, as to degrees,
they are to be worshipped with the same kind of worship,
though he may be worshipped more than they.
5. This is the substance of Schlichtingius's rule, when any
thing is affirmed of God exclusively toothers, indeed otiiers
are not excluded, but included.
6. We argue not only from the exclusive particle, but
from the nature of the thing itself. So that this pretended
rule and exception, notwithstanding all and every tiling what-
ever that is not God, is by God himself everlastingly ex-
cluded from the least share in divine or religious worship,
with express condemnation of them who assign it to them.
The same evasion with that insisted on by Schlichtingius,
Socinus himself had before used; and professes that this is
the bottom and foundation of all his arguments in his dispu-
tation with Franciscus David, about the invocation of Christ,
Christ's kikgly office. 505
that others as well as God may be worshipped and invocatcd ;
in his 3d epistle to Volkelius, where he labours to answer the
objection of John's praying for grace from the ' seven spirits
that are before the throne of Christ ;' Rev. i. ' But** why, I
pray, is it absurd to affirm, that those seven spirits (suppos-
ing them mere creatures) were invocated of John ? Is it be-
cause God alone is to be invocated? But that this reason is
of no value, that whole disputation doth demonstrate, not
only because it is nowhere forbidden that we should invo-
cate none but God (as durinn), but also, and much rather, be-
cause those interdictions never exclude those who are sub-
ordinate to God himself.' That is, as was observed before,
they exclude none at all ; for all creatures whatever are sub-
ordinate to God. To say that they are subordinate as to this
end, that under him they may be worshipped, is purely to
beg the question. We deny that any is, or may be in such a
subordination to God. And the reasons the man adds of this
his assertion, contain the grand plea of all idolaters, heathen-
ish, and antichristian, ^'whatever is given to them,'saith he,
' who are in that subordination is given to God.' So said the
Pagans of old; so the Papists at this day, all redounds to
the glory of God, when they worship stocks and stones, be-
cause he appoints them so to do. And so said the Israelites
when they worshipped the golden calf; it is a feast to Jeho-
vah. But if John might worship, and invocate (which is the
highest act of worship) the seven spirits, Rev. i. because of
their subordination to God, supposing them to be so many
created spirits, why might he not as well worship the spirit,
or angel in the end of the bpok, chap. xx. 22. who was no
less subordinate to God ? Was the matter so altered during
his visions, that whom he might invocate in the entrance,
he might not so much as worship in the close''
The Racovian catechism takes another course, and tells
you, that the foundation of the worship and adoration of
Christ, is, because ^' Christ had added to the first command-
« Sed cur quaeso absurdiini est affirmare scptcm illos spiritus a Johaiine fiiisse in-
vocatos ? An quia solus Deus est invocandui? Atqui liauc rationeiii niliili esse tola
ilia disputatioiie denionstratur. Non modt) quia nuiiquam deserte inteidictuiu est
queniquam aliuin prater Deumipsiiin iuvocare, sed etiani.et nnilto magis,quia ejus-
niodi interdictioucs (ut sic locjuar) nunquani eos excludunt, qui ipsi Deo suntsubor-
dinati. Socin. Epist. ad Volk. 3.
' Qiiicquid euiui ab eo qui subordinationem istaui recte novit ct niente sua illam
probal.in istos couferlur, in Dcuui i()suin i:oiit'crlur.
8 Quid pra;tcrea Doniinus Jesus Imic prajcejilo prinio addidit? — Id quod eliaiu-
50G Christ's kixgly office.
ment, that we should acknowledge him for God.* That is,
he who hath divine authority over us, to whom we are bound
to yield divine honour. But,
1. That Jesus Christ, who is not God by nature, did add
to the command of God, that he himself should be acknow-
ledged for God, is intolerable blasphemy ; asserted without
the least colour or pretence from the Scripture, and opens a
door to downright atheism.
2. The exposition of his being God, that is, one who
hath divine authority over us, is false : God is a name of na-
ture, not of office and power ; Gal. iv. 8. 3. Christ was
worshipped and commanded to be worshipped, before his
coming in the flesh ; Psal. ii. 12. Gen. xlviii. 16. Exod.
xxiii. 21.
But if this be added to the first commandment, that
Christ be worshipped as God ; then is he to be worshipped
with the worship required in the first commandment. Now
this worship is that which is proper to the only true God, as
the very words of it import : ' Thou shalt have no other gods
but me.' How then will Smalcius reconcile himself with his
master, who plainly affirms, that Jesus Christ is not to be
worshipped with that divine worship, which is due to God
alone ; and strives to answer that place of John v. 23. to the
contrary, * 'Hhat all men should honour the Son, as they
honour the Father.' That Christ should be commanded to
be worshipped in the first commandment (or by an addition
made thereto) which commands us to have only one God,
and not be worshipped with the worship which is due to
that one God, is one of the mysteries of these men's religion :
but to proceed.
Where the formal cause of divine worship is not, there
divine worship ought not to be exhibited. But in no crea-
ture there is, or can be the formal cause of divine worship ;
therefore no creature, who is only such, can be worshipped
without idolatry. The formal reason of any thing is but one;
the reason of all worship is excellency or pre-eminence. The
num Domiinim Jesum pro Deo cognoscere teneiijir, id est, pro eo qui in nos potesta-
teiii liabtt diviiiani, ct cui nos di\ iiium exhibere lioiioreni obstricti suraus. Catech.
Racov. de prppcep. Cliristi.
'' Nos i)aulo ante ostcndiniiis divinnni cultuni, qui Christo debelur, et directe
ipsuiu Cliristuu) respicit, iifni chse ilium qui uni illi soli Deo convcnit. Socin. ad
■\Vicck. respon. ad cap. 10. Class. 5. Arg. 6. pp. 422, 423.
Christ's kingly office. 507
reason of divine or religious worship is divine pre-eminence
and excellency. Now divine excellency and pre-eminence
is peculiar unto the divine nature. Wherein is it that God
is so infinitely excellent above all creatures ? Is it not from
his infinitely good, and incomprehensible nature ? Now look
what difference there is between the essence of the Creator
and the creature, the same is between their excellency. Let
a creature be exalted to ever so great a height of dignity
and excellency : yet his dignity is not at all nigher to the
dignity and excellency of God ; because there is no proportion
between that which is infinite, and that which is finite and
limited. If then excellency and pre-eminence be the cause
of worship, and the distance between the excellency of God,
and that of the most excellent, and most highly advanced
creature, be infinite, it is impossible that the respect and
worship due to them, should be of the same kind. Now it
is religious, or divine adoration that is due to God, whereof
the excellency of his nature is the formal cause ; this then
cannot be ascribed to any other. And to whomsoever it is
ascribed, thereby do we acknowledge to be in him all divine
perfections ; which if he be not God by nature, is gross ido-
latry. In sum, adorability, if I may so say, is an absolute
incommunicable property of God. Adoration thence arising,
a respect that relates to him only.
I shall for a close of this chapter proceed to manifest,
that Christ himself is not by us worshipped, under any other
formal reason, but as he is God ; which will add some light
to what hath already been spoken. And here lest there
should be any mistake among the meanest, in a matter of so
great consequence, I shall deliver my thoughts to the whole
of the worship of Christ in the ensuing observations.
1. Jesus Christ, the Mediator, Qeav^pwirog, God and man,
the Son of God, having assumed ayiov to 7£vvwjU€vov, Luke i.
35. that holy thmg, that was born of the Virgin, awTrocjTaTov,
having no subsistence of its own, into personal subsistence
with himself, is to be worshipped with divine religious wor-
ship, even as the Father. By worshipped with divine wor-
ship, I mean believed in, hoped in, trusted in, invocated as
God, as an independent fountain of all good, and a sovereign
disposer of all our present and everlasting concernments ;
by doing whereof, we acknowledge in him, and ascribe to
508
CHRIST S KIXGLY OFFICE.
liim all divine perfections ; omnipotency, omniscience, infi-
nite goodness, omnipresence, and the like.
This proposition was sufficiently confirmed before. In
the Revelation you have the most solemn representation of
the divine spiritual worship of the church, both that militant
in the earth, and that triumphant in the heavens, and by both
is the worship mentioned given to the Mediator; ' to him (to
Jesus Christ) that washed us in his blood, be glory and do-
minion for ever and ever, amen ;' chap. i. 6. So again the
same church represented by four living creatures, and
twenty-four elders, falls down before the Lamb, chap. v. 8.
12. * worthy is the Lamb that was slain to receive power,
and riches, and glory, and blessing :' and ver. 13, 14. joint
worship is give to him upon the throne, and to the Lamb, by
the whole creation ; ' And every creature, which is in heaven
and in earth, and under the earth, and such as are in the
sea, and all that are in them, heard I saying. Blessing, ho-
nour, glory, and power be unto him that sitteth on the
throne, and unto the Lamb for ever and ever,' &c. And this
also is particularly done by the church triumphant, chap,
vii. 9, 10. Now the Lamb is neither Christ in respect of the
divine nature, nor Christ in respect of the human nature,
but it is Christ the Mediator. That Christ was Mediator in
respect of both natures, shall in due time be demonstrated.
It is then the person of the Mediator, God and man, who is
the Lamb of God, that takes away the sin of the world, to
whom all this honour and worship is ascribed. This the
apostle perfectly confirms, Rom. xiv. 8 — 11. ' For whether
we live, we live unto the Lord ; and whether we die, we die
unto the Lord: whether we live therefore, or die, we are the
Lord's. For to this end Christ both died, and rose, and re-
vived, that he miohtbe Lord both of the dead and the livinof.
But why dost thou judge thy brother? or why dost thou set
at nought thy brother ? for we shall all stand before the judg-
ment seat of Christ. For it is written. As I live, saith the Lord,
every knee shall bow to me, and every tongue shall confess
to God.' To Christ exalted in his dominion and sovereignty,
we live, and die : to him do we bow the knee, and confess;
that is, perform all worship, and stand before him, as at his
disposal ; we swear by him, as in the place from whence these
words are taken.
Christ's kingly office. 509
2. That our religious,' divine, and spiritual worship, hath
a double, or twofold respect unto Jesus Christ.
1. As he is the ultimate formal object of our worship,
being God to be blessed for evermore, as was before declared.
2. As the way, means, and- cause of all the good we receive
from God in our religious approach to him. In the first
sense, we call upon the name of Christ ; 1 Cor. i. 2. In the
other, we ask the Father in his name, according to his com-
mand, John xvi. 23. In the first, we respect him as one with
the Father, as one who thinks it no robbery to be equal with
him; Phil. ii. 8, ' the fellow of the Lord of Hosts.' In the
other, as one that doth intercede yet with the Father, Heb.
vii. 25. praying him yet to send the comforter to us; being
yet in that regard less than the Father ; and in v/hicli re-
spect, as he is our head, so God is his head, as the apostle
tells us, 1 Cor. xi. 3. ' the head of every man (that is every
believer) is Christ, and the head of Christ is God.' In this
sense, is he the'' way whereby we go to the Father. And
through him we have an access to the Father; Eph. ii. 18.
Sm y^piarov, TTQoq rov TrtiTipa. In our worship, with our faith,
love, hope, trust, and prayers, we have an access to God.
Thus in our approach to the throne of grace, we look upon
Christ as the high-priest over the house of God, Heb.iv. 14.
— 16. by whom we have admission ; who offers up our
prayers and supplications for us; Rev. viii. 3. In this state
as he is the head of angels, and his whole church, so is he in
subordination to the Father, and therefore he is said at the
same time to receive revelations from the Father, and to send
an angel as his servant, on his work and employment; Rev.
i. 1. And thus is he our advocate with the Father ; 1 John
ii. 1. In this respect then, seeing tliat in our access to God,
even the Father, as the Father' of him, and his, witli our
worship, homage, service, our faith, love, hope, confidence,
and supplications, eyeing Christ, as our mediator, advocate,
intercessor, upon whose account we are accepted, for whose
sake we are pardoned, through whom we have admission to
' Unum Deum, et ununi ejus filium, et verbnra, iniagincmqiie, quaiifiim possu-
iTius supplicatiouibus, et lionoribus venereimir, oHerentes Deo universoruin 13omiiio
preces per siiiim unigenitum : cui prius eas adliibemus rogantes ut ipse, qui est pro-
pitiator pro peccatis nostris, dignetur taiiquaiu pontifex preces nostras, et sacrificia et
iutercessiones, offcrre Deo. Origen. ad Celsuiu lib. 8.
■^ John xiv. 6. ^ ' John xx 17.
510 Christ's kingly office.
God, and by whom we have help and assistance in all that
we have to do with God ; it is evident I say, that in this re-
spect he is not eyed, nor addressed to in oar worship, as the
ultimate, adequate, formal object of it; but as the merito-
rious cause of our approach and acceptance, and so of great
consideration therein. And therefore whereas, Rom. iii. 25.
it is said, that ' God hath set him forth to be a propitiation
through faith in his blood :' it is not intended, that faith fixes
on his blood, or blood-shedding, or on him as shedding his
blood, as the prime object of it, but as the meritorious cause
of our forgiveness of sin, through the righteousness of God.
And these two distinct respects have we to Jesus Christ
our Mediator, who is ^tav^pioirog, God and man, in our reli-
gious worship, and all acts of communion with him. ""As
one with the Father we honour him, believe in him, worship
him, as we do the Father. As Mediator depending on the
Father, in subordination to him, so our faith regards him, we
love him, and hope in him, as the way, means, and meritori-
ous cause of our acceptance with the Father. And in both
these respects we have distinct communion with him.
3. That Jesus Christ our Mediator, ^mv^pujTTog, God and
man, who is to be worshipped with divine or religious wor-
ship, is to be.,so worshipped, because he is our Mediator.
That is, his mediation is the ' ratio quia,' an unconquerable
reason, and argument, why we ought to love him, fear him,
believe in him, call upon him, and worship him in general.
This is the reason still urged by the Holy Ghost, why we
ought to worship hira ; Rev. i. 5, 6. * To him that loved us,
and washed us from our sins in his own blood, and hath
made us kings and priests unto God, and his Father, to him,
be glory, and dominion for ever.' Who would not love him,
who would not ascribe honour to him, who hath so loved us,
and washed us in his own blood ? So Rev. v. 12. there is an
acknowledgment of the power, riches, goodness, wisdom,
strength, glory, and blessing, that belongs to him, because,
as the Lamb, as Mediator, he hath done so great things for
us. And I dare say, there is none of his redeemed ones,
who finds not the power of this motive upon his heart. The
love of Christ in his mediation, the work he has gone through
"• Mia vporninnff-ii, na) fxlai hItS rhv io^oXcylxv avaTrijX'Braiy. Synod. E])ll. Anath.
vili. Cvrill.
Christ's kingly office. 511
in it, and that which he continueth in, the benefits we re-
ceive thereby, and our everlasting misery without it, are
all chains upon our souls, to° bind us to the Lord Christ
in faith, love, and obedience. But yet this mediation of
Christ is not the formal and fundamental cause of our wor-
ship (as shall be shewed), but only a motive thereunto. It is
not the ' ratio formalis, et fundamentalis cultus,' but only the
* ratio quia,' or an argument thereunto. Thus God dealing
with his people, and exhorting them of old to worship and
obedience, he says," ' I am the Lord thy God, which brought
thee out of the land of Egypt, out of the house of bondage,
thou shalt have no other gods but me.' He makes his be-
nefit of bringing them out of the land of Egypt, the reason
of that eternally indispensable moral worship, which he re-
quires in the first commandment. Not that that was the
formal cause of that worship, for God is to be worshipped
as the first sovereign independent good, as the absolute
Lord of all, and fountain of all good, whether he giv'^ any
such benefits or no. But yet all his mercies, all his benefits,
every thing he doth for us, in his providence, in his grace,
as to the things of this life, or of another, are all arguments
and motives to press us to the performance of all that wor-
ship and service, which we owe unto him, as our God and
Creator.^ * Praise the Lord, O my soul, for all his benefits,'
saith David : so is it in the case of our Mediator. For the
work of his mediation we are eternally obliged to render all
glory, honour, and thanksgiving to him. But yet his media-
tion is not the formal cause thereof, but only an invincible
motive thereunto. Let this therefore be our fourth and last
observation.
4. Though Jesus Christ, who is our Mediator, God and
man, to be worshipped with divine worship, as we honour
the Father, yet this is not as he is Mediator, but as he is God
blessed for evermore. He is not to be worshipped under
this reduplication, as Mediator, though he who is Mediator
is to be worshipped, and he is to be worshipped because he
is Mediator. That is, his mediatory office is not the formal
cause and reason of yielding divine worship to him, nor under
that consideration is that worship ultimately terminated in
" 'H yaf ayairr) raZ j^jta-ToI; /rvn-^n rif/.a^. 2 Cor. t. 14.
o Exod. xx. 2, 3. P Psal.ciii. 1,2,
512 CHursr's kixgly office.
him. The formal reason of any thing, strictly taken, is but
one; and it is that, from the concession whereof, that thing
or effect whereof it is the cause or reason, without any other
help doth arise, or result from it. Now the formal cause or
reason of all divine worship is the Deity, or divine nature :
that being granted, divine worship necessarily follows to be
due. That being denied, that worship also is, and is to be
for ever denied. We may not worship them, who by nature
art not God. If it could be supposed, that we might have
had a Mediator, that should not have been God (which was
impossible), religious worship would not have been yielded
to him. And if the Son of God had never been our Mediator,
yet he was to be worshipped.
It is thes Deity of Christ then, which is the fundamental
formal cause and reason, and the proper object of our wor-
ship ; for that being granted, though we had no other reason
or argument fur it, yet we ought to worship him, and that
bein<^- denied, all other reasons and motives whatever would
not be a sufficient cause, or warrant for any such proceeding.
It is true, Christ hath a"" power given him of his Father,
above all angels, principalities and powers: called 'all power
in heaven and earth:' ^' a name above every name,' giving him
an excellency, an a^ia, as he is fittriTi^g ikIttjc ; as he is the
king and head of his church, which is to be acknowledged,
owned, ascribed to him ; and the consideration whereof,
with his ability and willingness therein to succour, relieve,
and save us, to the uttermost, in a way of mediation, is a
powerful, effectual motive (as was said before) to his
worship. But yet this is an excellency, which is distinct
from that which is purely and properly divine ; and so
cannot be the formal reason of religious worship. Excel-
lency is the cause of honour : every distinct excellency and
eminence is the cause of honour: every distinct excellency
and eminence, is the cause of distinct honour and worship.
Now what excellency or dignity soever is communicated by
a way of delegation, is distinct, and of another kind, from
that which is original, infinite, and communicating : and
therefore cannot be the formal cause of the same honour and
worship.
aXKa Tf.v XTiiTTW hSv^uy.ivav rn ktictto ff'i/xa, Atliaii. I'.piit. ad Adtlph. KpiaC.
' MaU. xxviii. 18. " I'liil. ii. 7.
'\'i
cfirist's kinglv office. 5lb
I shall briefly give the reasons of the assertion insisted
on, and so pass on to what remains.
The first is taken from the nature of divine or religious
worship. It is that whereby we ascribe the honour and
glory of all infinite perfections to him, whom we so worship ;
to be the first cause, the fountain of all good, independent,
infinitely wise, powerful, all-sufHcient, almighty, all-seeing,
omnipotent, eternal, the only rewarder, as such we submit
ourselves to him religiously, in faith, love, obedience, ado-
ration, and invocation. But now we cannot ascribe these
divine excellencies and perfections unto Christ as Mediator :
for then his mediation should be the reason why he is all
this ; which it is not : but it is from his divine nature alone,
that so he is ; and therefore thence alone is it that he is so
worshipped.
2. Christ, under this formal conception, as they speak,
as Mediator, is not God : but under this, as partaker of the
nature of God. Christ as Mediator is an expression, as they
speak, in the concrete, whose form is its abstract. Now
that is his mediation or mediatory ofiice ; and therefore, if
Christ under this formal conception of a Mediator be God,
his mediatory office, and God, must be the same : nvhich is
false and absurd. Therefore as such, or on that fundamental
account, he is not worshipped with divine worship.
3. Christ in respect of his mediation dependeth on God,
and hath all his power committed to him from God ; Matt,
xi. 27. ' All things,' saith he, ' are given me of my Father.'
And Matt, xxviii. 18. ' All power is given to me in heaven
and in earth.' John xvii. 2. 'Thou hast given unto him
power over all flesh ;' and in innumerable other places is
the same testified. God gives him as Mediator his name;
that is, his authority. Now God is worshipped because he
is independent, he is, and there is none besides him. He is
A and ii, the first and the last : and if the reason why we
worship God with divine worship be, because he is avTctfjKr]Q,
and independent; certainly that wherein Christ is dependant,
and in subordination to him, as receiving it from him, can-
not be the formal cause of attributing divine worship to him.
4. Christ in respect of his divine nature is equal with
God, that is, the Father; Phil. ii. 9, 10. but in respect of his
mediation, he is not equal to him, he is less than he. ' My
VOL. viii. 2 L
514 Christ's kingly office.
Father,' saith he, * is greater than I ;' John xiv. 28. Now-
whatever is less than God, is not equal to him, is infinitely
so ; for between God, and that which is not God, there is no
proportion neither in being, nor excellency. That Christ in
respect of his office is not equal to God, is commonly
received in that axiom, whereby the arguments thence
taken against his Deity are answered ; ' inaequalitas officii
non tollit sequalitatem naturae.' Now certainly, that which
is infinitely unequal to God, cannot be the formal cause of
that worship which we yield to him, as God.
5. That which shall cease, and is not absolutely eternal,
cannot be the formal cause of our worship : for the formal
reason of worship can no more cease, than God can cease
to be God : for when that ceaseth, we cease to worship him ;
which, while he is the Creator and sovereign Lord of his
creatures, cannot be. Now that the mediatory office of
Christ shall cease, the Holy Ghost affirmeth, 1 Cor. xv. 24.
he then gives up his kingdom to God; and there is the
same reason of the other parts of his mediatory office. It is
true, indeed, the efficacy of his office abideth to eternity,
whilst the redeemed ones live with God, and praise him ;
but as to the administration of his office, that ceaseth, when
at the last day the whole work of it shall be perfectly con-
summated, and he hath saved to the uttermost all that come
to God by him.
The sum of all is, Jesus Christ, God and man, our Medi-
ator, who is to be worshipped in all things, and invocated
as the Father, and whom we ought night and day to honoui',
praise, love, and adore, because of his mediation, and the
office of it, which for our sakes he hath undertaken, is so to
be honoured and worshipped. Not as Mediator, exalted of
God, and intrusted with all power and dignity from him,
but as being equal with him, God to be blessed for ever ;
his divine nature being the fundamental formal reason of
that worship, and proper ultimate object of it. And to close
up this digression, there is not any thing that more sharply
and severely cuts the throat of the whole sophistical plea
of the Socinians against the Deity of Christ, than this one
observation. Themselves acknowledge, that Christ is to
be worshipped with religious worship, and his name to be
invocated, denying to account them Christians, whatever
Christ's kingly office. 515
tlieyare,who are otherwise minded, as Franciscus David,
and those before-mentioned were. Noav if there be no pos-
sible reason to be assigned for the formal cause of this wor-
ship, but his Deity, they must either acknowledge him to
be God, or deny themselves to be Christians.
Some directions (by the way) may be given from that
which hath been spoken, as to guidance of our souls in the
worship of God; or in our addresses to the throne of grace
by Jesus Christ. What God hath discovered of himself
unto us, he would have us act faith upon, in all that we have
to deal with him in. By this we are assured we worship
the true God, and not an idol, when we worship him, who
has revealed himself in his word, and as he has revealed
himself. Now God hath declared himself to be three in
one ; for, ' there are three that bear witness in Heaven, and
these three are one ;' 1 John v. So then is he to be worshipped ;
and not only so, but the order of the three persons in that
Deity, the eternal internal order among themselves is revealed
to us. The Father is of none ; is avravTog. The Son begotten
of the Father : having the glory of the only begotten Son of
God, and so is avro^eog, in respect of his nature, essence, and
being, not in respect of his personality, which he hath of
the Father. The Spirit is of the Father and the Son. He
is often so called, the Spirit of God, and the Spirit of the
Son. For the term of proceeding, or going forth, I profess
myself ignorant, whether it concern chiefly his eternal per-
sonality, or his dispensation in the work of the gospel. The
latter 1 rather like, of which this is no time to give my
reasons. But be those expressions of what import soever,
he is equally the Spirit of the Father and the Son: and is
of them both, and from them both. God then by us is to
be worshipped, as he hath revealed the subsistence of the
three persons in this order, and so are we to deal with him
in our approaches to him. Not that we are to frame any con-
ception in our minds of distinct substances, which are not ;
but by faith closing with this revelation of them, we give
up our souls in contemplation and admiration of that we
cannot comprehend.
2. There is an external economy and dispensation of the
persons, in reference to the work of our salvation, and what
we draw nigh to them for : so the Father is considered as
the foundation of all mercy, grace, glory; every thing that is
51G Christ's kingly office.
dispensed in the covenant, or revealed in the gospel. The
Son receiving all from him ; and the Spirit sent by the Son,
to effect and complete the whole good pleasure of God in
us, and towards us ; and in, and under the consideration of
this economy, is God of us to be worshipped.
' All things/ saith Christ, 'are given me of the Father ;'
Matt. xi. 27. that is, to me, as Mediator ; therefore ' come to
me :' and in his prayer, John xvii. 8. ' I have given unto them
the words which thou gavest me; and they have received
them, and have known surely that I came out from thee, and
they have believed that thou didst send me.' So most
fully John iii. 34, 35. He is sent of God, and from the love
of the Father to him as Mediator are all things given him ;
' it pleased the Father that in him all fulness should dwell ;'
Johni. 16. Col. iii. 3 .John v. 26. * He hath given him to have
life:' that is, as he is Mediator, appointed him to be the
fountain of spiritual life to his elect; and Rev. i. 1. the
revelation of the will of God is given unto Christ by the
Father, as to this end of discovering it to the church.
Hence ariseth the second way of faith's acting itself to-
wards God in our worship of him. It eyes the Father as the
fountain of this dispensation ; and the Son as the mediator,
as the storehouse, and the Spirit as immediate communica-
tor thereof. Here also it considers the Son under those two
distinct notions. 1. As the ordinance and servant of the
Father, in the great work of mediation ; so it loves him, de-
lights in him, and rejoiceth in the wisdom of God, in find-
ing out, and giving such a means of life, salvation, and
union with himself; and so by Christ believes in God, even
the Father. It considers him, secondly, as the way of going
to the Father, and there it rests, as the ultimate object of
all the religious actings of the soul. So we are very often
said, through and by Christ, to believe in God ; by him to
have an access to God, and an entrance to the throne of
grace. In this sense, I say, when we draw nigh to God in
any religious worship, yea, in all the first actings and mov-
ings of our souls towards him in faith and love, the Lord
Christ is considered as Mediator, as clothed with his offices,
as doing the will of the Father, as servincrthe desic^n of his
love, and so the soul is immediately fixed on God through
Christ ; being strengthened, supported, and sustained by the
consideration of Christ, as the only procuring cause of all the
CHRIST S KIXGLY OFFICE. 517
good things we seek from God, and of our interest in those ex-
cellencies which are in him, which make him excellent to us.
And this is the general consideration that faith hath of
Christ, in all our dealings with God ; we ask in his name,
for his sake, go to God on his account, through him, and the
like; are strengthened and imboldened upon the interest
of him as our High Priest and Intercessor ; God the Fa-
ther being yet always immediately in our eye, as the primary
object of our worship. But yet now again, this Christ, as
Mediator, so sent and intrusted by the Father, as above, is
also one with the Father, God to be blessed for evermore.
Faith also takes in this consideration, and so he who befoie
was the means of fixing our faith on God, is thereupon be-
come the proper object of our faith himself; we believe in
him, invocate, call upon him, worship him, put our trust in
him, and live unto him. Over and above, then, the distinc-
tion that the eternal persons have in the manner of inbeing in
the same essence, which also is the object of our faith, that
distinction which they have in the external economy, is to
be considered in our religious worship of God ; and herein
is Christ partly eyed as the Father's servant, the means, and
cause of all our communion with God, and so is the medium
of our worship, not the object; partly as God and man
vested with that office, and so he is the object primary, and
ultimate of it also. And this may give us, I say, some as-
sistance to order our thoughts aright towards God, and
some light into that variety of expressions which we have
in Scripture, about worshipping of God in Christ; and wor-
shipping of Christ also. So is it in respect of the Spirit.
Having cleared the whole matter under consideration, it
may be worth the while, a little to consider the condition of
our adversaries, in reference to this business, wherein of all
other things (as I said before), they are most entangled. Of
the contests and disputes of Socinus with Franciscus
David, about this business, I have given the reader an ac-
count formerly, and the little success he had therein. The
man would fain have stood, when he had kicked away the
ground from under his feet, but was not able. And never
was he more shamefully gravelled in any dispute, than in
that which he had with Christianus Franken, about this bu-
siness, whereof 1 shall give the reader a' brief account.
This Franken seems to have been a subtle fellow, who
518 Christ's kingly office.
denying with Socinus that Christ was God, saw evidently
that it was impossible to find out a foundation of yielding
religious worshijD or adoration''unto him. With him, about
this matter, Socinus had a solemn dispute in the house of
one* Publicovius, An. 1584. March 14. Franken in this dis-
putation was the opponent, and his'first argument is this :"
* Look how great distance there is between the Creator and
the creature, so great ought the difference to be between the
honour that is exhibited to the one, and the other. But
between the Creator and the creature there is the greatest
difference, whether you respect nature and essence, or dig-
nity and excellency, and therefore, there ought to be the
greatest difference between the honour of the Creator and
the creature. But the honour that chiefly is due to God,
is religious worship ; therefore, this is not to be given to a
creature, therefore not to Christ, whom you confess to be a
mere creature.' This I say was his first argument. To
which Socinus'^ answers ; ' although the difference between
God and the creature be the greatest, yet it doth not follow,
that the difference between their honour must be so ; for
God can communicate his honour to whom he'will, especi-
ally to Christ, who is worthy of such honour,'and who is not
commanded to be worshipped without weighty causes for it.'
But by the favour of this disputant, God cannot give
that honour that is due unto him upon the account of his
excellency and eminency, as he is the first cause of all things,
and the last end, which is the ground of divine worship, to
any one, who hath not his nature. The honour due to God,
cannot be given to him who is not God. His honour, the
honour of him as God, is that which is due to him as God ;
now that he should give that honour, that is due to him as
* Dispulatio inter Faustum Socinum el Cliristianum Franken, de lionore Christi,
id est, utruni Christus cum ipse perfectissima ratione Deus non sit rcligiosa (amen
adoratione colendus sit, Habita, 14. i\Iartii. An. 1384. in aula Christopliori Paiili-
covii,
" Quanta distantia inter Creatorem est et creaturani, tanla esse debet differentia
inter lionorem qui crealori exhibetur, et 'qui crcatura; tribuitur: afqiii inter crea-
torem ct creaturam maxima est distantia ; sive esscntiani et naturam spoctes, sivc
dignitatem et e.xcellentiam : ergo et maxima esse debet differentia inter lionorem
Dei et creaturte : at lionor qui pra^cipue debetur Deo est religiosa adoratio, ergo
h?Ec non est tribuenda creatunc; ergo ncque Christo, quem tu puram esse creatu-
ram fateris : de adorat. Cliristi disput. cum Christopb. Fran. p. 4.
* Etsi summa est inter Deum ct creaturam distantia, non tamen nccesse est, tan-
tani esse ditlercntiam inter bonorem Dei et creatura;, nam potest Deus cui vultcom-
municare lionorem siium, Christo prstsertini, (]ui dignus est tali lionorc, quiquc non sine
gravissimis causis adorari jubctur in sacris Uteris. Disputat de adoral. Christi. p. 6.
Christ's kingly office. 519
God, to him which is not God, is utterly impossible and
contradictory to itself. 2. We confess that there be most
weighty causes, why Christ should be worshipped, yet but
one formal reason of that worship we can acknowledge :
and therefore, when Franken had taken off this absurd an-
swer, by sundry instances and reasons, Socinus is driven
to miserable evasions ; first he cries out,^ ' I can answer all
these- testimonies :' to which when the other replied,^ * And
I can give a probable answer to all the texts you produce,
arofuiup- the adoration of Christ ;' being driven to hard shifts
O S f CD
he adds,^ ' I am as certain of the truth of my opinion, as I
am, that I hold this hat in my hand.' Which is a way of
arguing that is commonly used by men that have nothing
else to say. Wherefore Franken laughs at him, and tells him,
'' * Your certainty cannot be a rule of truth to me and others,
seeing another man may be found that will say, he is most
certain to the contrary opinion ;' so that prevailing nothing
by this means, he is forced to turn the tables; and instead of
an answer, which he could not give to Franken's argument,
to become opponent, and urge an argument against him :
saith he, "^^ My certainty of this thing is as true, as it is true,
that the apostle saith of Christ, Let all the angels of God
worship him.' But by the favour of this disputant, this is
not his business. He was to answer Franken's argument,
whereby he proved, that he was not to be worshipped ; and
not to have brought a contrary testimony, which is certainly
to be interpreted according- to the issue of the reason in-
sisted on; and this was the end of that first argument be-
tween them.
The next argument of Franken, whereby he brought his
adversary to another absurdity, had its rise from a distinc-
tion given by Socinus, about a twofold religious worship :
one kind whereof without any medium was directed to God ;
the other is yielded him by Christ, as a means. The first he
y Ad ilia omnia testimonia ego possum respondere. p. 7.
^Et ego ad oranes tuos locos, Christi adorationem urgentes, probabilem potero
responsionem alferre. p. 8.
^ De veritate meaj sententiaj tani sum certus, quam certo scio me istum pileum
nianibus tenere. p. 9.
k Tua ista certitudo non potest et niihi etaliis esse veritatis regula, nam reperie-
tur alius quispiam, qui dicat, sententiam tuse contrariaraex sacris libris sibi esse per-
suasissimam.
*■ Tarn vera est hac de re mea certitudo, quauj verum est apostolum de Christo
dixisse, adorent eumomnesangeli. p. 10.
520 Christ's kixgly office.
says is proper to God ; the other belongs to "^Christ only.
Now he is blind that doth not see, that for what he doth
here to save himself, that he doth not beg the thing in ques-
tion. Who granted him that there was a twofold religrious
worship ? One of this sort, and another of that? Is it a suf-
ficient answer for a man to repeat his own hypothesis, to
answer an argument lying directly against it. 2. He grants
indeed upon the matter all that Franken desired ; namely,
that Christ was not to be worshipped with that Avorship
wherewith God is worshipped, and consequently not with
divine. But Franken asks him, whether this twofold wor-
ship was of the ''same kind or no ? To which he answered,
that it was, because it^abode not in Christ, but through him
passed to God. Upon which after the interposition of
another entangling question, the man thus replies upon
hira.*^ 'This then will follow, that even the image of Christ is
to be worshipped, because one and the same worship re-
spects the image as the means, Christas the end, as Th. Aqui-
nas tells us, from whom you borrowed your figment.' Yet
this very fancy Socinus seems afterward to illustrate by
taking a book in his hand, sliding it along upon a table,
shewing how it passed by some hands, where truly it was,
but stayed not until it came to the end. For which gross
allusion he was sufficiently derided by his adversary. I
shall not insist on the other arguments, wherewith on his own
hypothesis he was miserable gravelled by this Franken : and
after all his pretence of reason, forced to cry out, these are
philosophical arguments, and contrary to the gospel. The
disputation is extant, with the notes of Socinus upon it for
his own vindication, which do not indeed one whit mend
the matter. And of this matter thus far.
<: Duplex est adoratio, altera quidem quaj sine iillo medio dirigitur in Deum : al-
tera vero per medium Christum defcrtur ad Deum ; ilia adoratio est soil Deo propria,
haec vero convenit Christo tantum. p. 11.
d Estne utraque adoratio ista ejusdeni speciei. p. 11.
*■ Est, quia adoratio Cliristi est ipsius Dei, quippe qua; in Christo non couquiescat,
sed per euni transcat in Denm. p. 12.
'Hoc sequctur, quod ipsius etiam Chrisli imago sit adoranda, quia una et eadem
adoratio respicit in imaginem, tanquam medium, in Christum taiiquam fineiu, quem-
admoilum Tliomas Aquinas docct, a quo tuum tu commcntumes inuluatus. p. 13.
END OF VOL. VTir.
Printed by J. F. Dove, St. John's Square.
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